1. Hebrew Bible, Proverbs, 30.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 37 30.14. דּוֹר חֲרָבוֹת שִׁנָּיו וּמַאֲכָלוֹת מְתַלְּעֹתָיו לֶאֱכֹל עֲנִיִּים מֵאֶרֶץ וְאֶבְיוֹנִים מֵאָדָם׃ | 30.14. There is a generation whose teeth are as swords, and their great teeth as knives, To devour the poor from off the earth, and the needy from among men. |
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2. Hebrew Bible, Numbers, 18.15-18.16, 28.3-28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323; Kanarek, Biblical narrative and formation rabbinic law (2014) 34, 49 18.15. כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃ 18.16. וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ | 18.15. Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 18.16. And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD. |
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3. Hebrew Bible, Micah, 6.6-6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 34 6.6. בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃ 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ | 6.6. ’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old? 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’ |
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4. Hebrew Bible, Leviticus, 1.3-1.13, 20.2-20.5, 27.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 318, 324; Kanarek, Biblical narrative and formation rabbinic law (2014) 34, 48 1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.7. וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃ 1.8. וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 1.11. וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 1.12. וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.13. וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 20.2. וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן׃ 20.2. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ׃ 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 20.4. וְאִם הַעְלֵם יַעְלִימוּ עַם הָאָרֶץ אֶת־עֵינֵיהֶם מִן־הָאִישׁ הַהוּא בְּתִתּוֹ מִזַּרְעוֹ לַמֹּלֶךְ לְבִלְתִּי הָמִית אֹתוֹ׃ 20.5. וְשַׂמְתִּי אֲנִי אֶת־פָּנַי בָּאִישׁ הַהוּא וּבְמִשְׁפַּחְתּוֹ וְהִכְרַתִּי אֹתוֹ וְאֵת כָּל־הַזֹּנִים אַחֲרָיו לִזְנוֹת אַחֲרֵי הַמֹּלֶךְ מִקֶּרֶב עַמָּם׃ 27.27. וְאִם בַּבְּהֵמָה הַטְּמֵאָה וּפָדָה בְעֶרְכֶּךָ וְיָסַף חֲמִשִׁתוֹ עָלָיו וְאִם־לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךָ׃ | 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 1.6. And he shall flay the burnt-offering, and cut it into its pieces. 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar; 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. 1.10. And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish. 1.11. And he shall kill it on the side of the altar northward before the LORD; and Aaron’s sons, the priests, shall dash its blood against the altar round about. 1.12. And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar. 1.13. But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. 20.2. Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones. 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name. 20.4. And if the people of the land do at all hide their eyes from that man, when he giveth of his seed unto Molech, and put him not to death; 20.5. then I will set My face against that man, and against his family, and will cut him off, and all that go astray after him, to go astray after Molech, from among their people. 27.27. And if it be of an unclean beast, then he shall ransom it according to thy valuation, and shall add unto it the fifth part thereof; or if it be not redeemed, then it shall be sold according to thy valuation. |
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5. Hebrew Bible, Genesis, 4.26, 5.21-5.24, 11.10-11.13, 12.1-12.3, 12.10-12.20, 14.13, 16.2, 17.15, 17.17, 17.19, 18.1-18.15, 19.20, 21.3, 21.5-21.8, 22.1-22.19, 24.1, 26.5, 32.3, 32.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3, 5, 30, 31, 78, 119, 120, 123, 124, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 321, 322, 323, 324, 326, 327, 328, 330, 331, 332, 373, 395; Kanarek, Biblical narrative and formation rabbinic law (2014) 34, 35, 37, 48, 49, 50, 51 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 11.11. וַיְחִי־שֵׁם אַחֲרֵי הוֹלִידוֹ אֶת־אַרְפַּכְשָׁד חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 11.12. וְאַרְפַּכְשַׁד חַי חָמֵשׁ וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שָׁלַח׃ 11.13. וַיְחִי אַרְפַּכְשַׁד אַחֲרֵי הוֹלִידוֹ אֶת־שֶׁלַח שָׁלֹשׁ שָׁנִים וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 17.15. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃ 17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 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׃ 21.3. וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃ 21.3. וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃ 21.5. וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ 21.8. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 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׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 26.5. עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ 32.3. וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מַחֲנָיִם׃ 32.3. וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה־נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם׃ 32.33. עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃ | 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. 5.21. And Enoch lived sixty and five years, and begot Methuselah. 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23. And all the days of Enoch were three hundred sixty and five years. 5.24. And Enoch walked with God, and he was not; for God took him. 11.10. These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood. 11.11. And Shem lived after he begot Arpachshad five hundred years, and begot sons and daughters. 11.12. And Arpachshad lived five and thirty years, and begot Shelah. 11.13. And Arpachshad lived after he begot Shelah four hundred and three years, and begot sons and daughters. 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’ 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 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. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram. 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 17.15. And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’ 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him. 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.’ 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’ 21.3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac. 21.5. And Abraham was a hundred years old, when his son Isaac was born unto him. 21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7. And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’ 21.8. And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. 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. 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 26.5. because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’ 32.3. And Jacob said when he saw them: ‘This is God’s camp.’ And he called the name of that place Mahanaim. 32.33. Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein. |
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6. Hebrew Bible, Exodus, 12.23, 13.2, 13.11-13.15, 21.16, 22.28-22.29, 29.38-29.42, 34.2, 34.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 322, 323; Kanarek, Biblical narrative and formation rabbinic law (2014) 34, 49, 50, 51 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 13.2. וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃ 13.2. קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא׃ 13.11. וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12. וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13. וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ 13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15. וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 21.16. וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת׃ 22.28. מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃ 22.29. כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃ 29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ | 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. 13.2. ’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’ 13.11. And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 13.12. that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s. 13.13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem. 13.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 13.15. and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem. 21.16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. 22.28. Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me. 22.29. Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me. 29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee. 34.20. And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty. |
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7. Hebrew Bible, Deuteronomy, 6.5, 12.29-12.31, 15.19-15.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •isaac, informed in advance of sacrifice •sacrifice of isaac •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, ethical interpretation of •akedah (binding of isaac), and human sacrifice Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 121, 313, 316, 318, 319, 325; Kanarek, Biblical narrative and formation rabbinic law (2014) 34; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 124 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃ 15.19. כָּל־הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ הַזָּכָר תַּקְדִּישׁ לַיהוָה אֱלֹהֶיךָ לֹא תַעֲבֹד בִּבְכֹר שׁוֹרֶךָ וְלֹא תָגֹז בְּכוֹר צֹאנֶךָ׃ 15.21. וְכִי־יִהְיֶה בוֹ מוּם פִּסֵּחַ אוֹ עִוֵּר כֹּל מוּם רָע לֹא תִזְבָּחֶנּוּ לַיהוָה אֱלֹהֶיךָ׃ 15.22. בִּשְׁעָרֶיךָ תֹּאכֲלֶנּוּ הַטָּמֵא וְהַטָּהוֹר יַחְדָּו כַּצְּבִי וְכָאַיָּל׃ 15.23. רַק אֶת־דָּמוֹ לֹא תֹאכֵל עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ | 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods. 15.19. All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto the LORD thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock. 15.20. Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household. 15.21. And if there be any blemish therein, lameness, or blindness, any ill blemish whatsoever, thou shalt not sacrifice it unto the LORD thy God. 15.22. Thou shalt eat it within thy gates; the unclean and the clean may eat it alike, as the gazelle, and as the hart. 15.23. Only thou shalt not eat the blood thereof; thou shalt pour it out upon the ground as water. |
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8. Hebrew Bible, Judges, 3.27, 16.3, 19.29, 23.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of •akedah (binding of isaac), and human sacrifice Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 318; Kanarek, Biblical narrative and formation rabbinic law (2014) 37 3.27. וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶם׃ 16.3. וַיֹּאמֶר שִׁמְשׁוֹן תָּמוֹת נַפְשִׁי עִם־פְּלִשְׁתִּים וַיֵּט בְּכֹחַ וַיִּפֹּל הַבַּיִת עַל־הַסְּרָנִים וְעַל־כָּל־הָעָם אֲשֶׁר־בּוֹ וַיִּהְיוּ הַמֵּתִים אֲשֶׁר הֵמִית בְּמוֹתוֹ רַבִּים מֵאֲשֶׁר הֵמִית בְּחַיָּיו׃ 16.3. וַיִּשְׁכַּב שִׁמְשׁוֹן עַד־חֲצִי הַלַּיְלָה וַיָּקָם בַּחֲצִי הַלַּיְלָה וַיֶּאֱחֹז בְּדַלְתוֹת שַׁעַר־הָעִיר וּבִשְׁתֵּי הַמְּזוּזוֹת וַיִּסָּעֵם עִם־הַבְּרִיחַ וַיָּשֶׂם עַל־כְּתֵפָיו וַיַּעֲלֵם אֶל־רֹאשׁ הָהָר אֲשֶׁר עַל־פְּנֵי חֶבְרוֹן׃ | 3.27. And it came to pass, when he arrived, that he blew a shofar in the mountain of Efrayim, and the children of Yisra᾽el went down with him from the mount, and he before them. 16.3. And Shimshon lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of the hill that is before Ĥevron. |
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9. Hebrew Bible, Jeremiah, 7.31, 19.4-19.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of •akedah (binding of isaac), and human sacrifice Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 318; Kanarek, Biblical narrative and formation rabbinic law (2014) 34 7.31. וּבָנוּ בָּמוֹת הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶן־הִנֹּם לִשְׂרֹף אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם בָּאֵשׁ אֲשֶׁר לֹא צִוִּיתִי וְלֹא עָלְתָה עַל־לִבִּי׃ 19.4. יַעַן אֲשֶׁר עֲזָבֻנִי וַיְנַכְּרוּ אֶת־הַמָּקוֹם הַזֶּה וַיְקַטְּרוּ־בוֹ לֵאלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדָעוּם הֵמָּה וַאֲבוֹתֵיהֶם וּמַלְכֵי יְהוּדָה וּמָלְאוּ אֶת־הַמָּקוֹם הַזֶּה דַּם נְקִיִּם׃ 19.5. וּבָנוּ אֶת־בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת־בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא־צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל־לִבִּי׃ 19.6. לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יִקָּרֵא לַמָּקוֹם הַזֶּה עוֹד הַתֹּפֶת וְגֵיא בֶן־הִנֹּם כִּי אִם־גֵּיא הַהֲרֵגָה׃ | 7.31. And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded not, neither came it into My mind. 19.4. because they have forsaken Me, and have estranged this place, and have offered in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah; and have filled this place with the blood of innocents; 19.5. and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded not, nor spoke it, neither came it into My mind. 19.6. Therefore, behold, the days come, saith the LORD, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter; |
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10. Hebrew Bible, Ezekiel, 20.25-20.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 34 20.25. וְגַם־אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם׃ 20.26. וָאֲטַמֵּא אוֹתָם בְּמַתְּנוֹתָם בְּהַעֲבִיר כָּל־פֶּטֶר רָחַם לְמַעַן אֲשִׁמֵּם לְמַעַן אֲשֶׁר יֵדְעוּ אֲשֶׁר אֲנִי יְהוָה׃ | 20.25. Wherefore I gave them also statutes that were not good, and ordices whereby they should not live; 20.26. and I polluted them in their own gifts, in that they set apart all that openeth the womb, that I might destroy them, to the end that they might know that I am the LORD. |
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11. Pindar, Olympian Odes, 1.53 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 321, 322 |
12. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the passover sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 50, 51 21.15. וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃ | 21.15. And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite. |
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13. Plato, Symposium, 197e, 197d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 395 197d. οὗτος δὲ ἡμᾶς ἀλλοτριότητος μὲν κενοῖ, οἰκειότητος δὲ πληροῖ, τὰς τοιάσδε συνόδους μετʼ ἀλλήλων πάσας τιθεὶς συνιέναι, ἐν ἑορταῖς, ἐν χοροῖς, ἐν θυσίαισι γιγνόμενος ἡγεμών· πρᾳότητα μὲν πορίζων, ἀγριότητα δʼ ἐξορίζων· φιλόδωρος εὐμενείας, ἄδωρος δυσμενείας· ἵλεως ἀγαθός· θεατὸς σοφοῖς, ἀγαστὸς θεοῖς· ζηλωτὸς ἀμοίροις, κτητὸς εὐμοίροις· τρυφῆς, ἁβρότητος, χλιδῆς, χαρίτων, ἱμέρου, πόθου πατήρ· ἐπιμελὴς ἀγαθῶν, ἀμελὴς κακῶν· ἐν πόνῳ, ἐν φόβῳ, ἐν πόθῳ, ἐν | 197d. He it is who casts alienation out, draws intimacy in; he brings us together in such friendly gatherings as the present; at feasts and dances and oblations he makes himself our leader; politeness contriving, moroseness outdriving; kind giver of amity, giving no enmity; gracious, superb; a marvel to the wise, a delight to the gods coveted of such as share him not, treasured of such as good share have got; father of luxury, tenderness, elegance, graces and longing and yearning; careful of the good, careless of the bad; |
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14. Plato, Republic, 4.445c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 307 |
15. Plato, Phaedrus, 254e, 247a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν | 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the rein, advance easily, but the others with difficulty; for the horse of evil nature weighs the chariot down, making it heavy and pulling toward the earth the charioteer whose horse is not well trained. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top, pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one or another of the things we call realities, but that which abides in the real eternal absolute; and in the same way it beholds and feeds upon the other eternal verities, after which, passing down again within the heaven, it goes home, and there the charioteer puts up the horses at the manger and feeds them with ambrosia and then gives them nectar to drink. Such is the life of the gods; but of the other souls, 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, |
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16. Hebrew Bible, Ecclesiastes, 3.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, god commanding •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 306 3.1. רָאִיתִי אֶת־הָעִנְיָן אֲשֶׁר נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּוֹ׃ 3.1. לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ תַּחַת הַשָּׁמָיִם׃ | 3.1. To every thing there is a season, and a time to every purpose under the heaven: |
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17. Plato, Laws, 6.774e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324 |
18. Euripides, Helen, 1544-1601, 1543 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324 1543. ὦ τλήμονες, πῶς ἐκ τίνος νεώς ποτε | 1543. Ye hapless mariners, how have ye come hither? your Achaean ship where wrecked? Are ye here to help bury dead Atreus' son, whose missing body this lady, daughter of Tyndareas, is honouring with a cenotaph? Then they with feigned tears proceeded to the ship, bearing aboard the offerings to be thrown into the deep for Menelaus. Thereat were we suspicious, and communed amongst ourselves regarding the number of extra voyagers; but still we kept silence out of respect for thy orders, for by intrusting the command of the vessel to the stranger thou didst thus spoil all. Now the other victims gave no trouble, and we easily put them aboard; only the bull refused to go forward along the gangway, but rolled his eyes around and kept bellowing, and, arching his back and glaring askance towards his horns, |
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19. Euripides, Bacchae, 386 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 321 386. ἀχαλίνων στομάτων | 386. Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet |
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20. Herodotus, Histories, 1.32, 5.83 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324, 329 1.32. Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.” 5.83. τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. | 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. |
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21. Septuagint, Ecclesiasticus (Siracides), 2.52, 7.11-7.14, 13.10-13.12, 16.20, 44.20-44.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, as test •sacrifice of isaac, literal interpretation of •sacrifice of isaac, isaac’s participation in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 304, 308 | 7.11. Do not ridicule a man who is bitter in soul,for there is One who abases and exalts. 7.12. Do not devise a lie against your brother,nor do the like to a friend. 7.13. Refuse to utter any lie,for the habit of lying serves no good. 7.14. Do not prattle in the assembly of the elders,nor repeat yourself in your prayer. 13.11. Do not try to treat him as an equal,nor trust his abundance of words;for he will test you through much talk,and while he smiles he will be examining you. 13.12. Cruel is he who does not keep words to himself;he will not hesitate to injure or to imprison. 44.21. Therefore the Lord assured him by an oath that the nations would be blessed through his posterity;that he would multiply him like the dust of the earth,and exalt his posterity like the stars,and cause them to inherit from sea to sea and from the River to the ends of the earth. |
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22. Septuagint, Wisdom of Solomon, 10.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, as test •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 304 | 10.5. For the testimony (is) in the law of the eternal covet, The testimony of the Lord (is) on the ways of men in (His) visitation. 10.5. Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child. |
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23. Philo of Alexandria, On The Change of Names, 131, 156-161, 167, 258, 60-62, 78-80, 87, 77 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330 | 77. We will now speak of his wife, Sarah, for she too had her name changed to Sarrah by the addition of the one element, the letter rho. These, then, are the names, and we must now explain what they mean. Sarah, being interpreted, signifies "my authority," but Sarrah signifies "princess;" the former name, |
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24. Philo of Alexandria, On Sobriety, 50, 33 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 327 |
25. Philo of Alexandria, On The Preliminary Studies, 36 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330 | 36. But the self-instructed race, of which Isaac was a partaker, the excellent country of the mastery over the passions, has received as its share a nature simple, and unmixed, and unalloyed, standing in no need of either practice or instruction in which there is need of the concubine sciences, and not only of the citizen wives; for when God has showered down from above that most requisite benefit of knowledge, self-taught, and having no need of a preceptor, it would be impossible any longer for a man to live with the slavish and concubine arts, having a desire for bastard doctrines as his children. For the man who has arrived at this honour, is inscribed as the husband of the mistress and princess virtue; and she is called in the Greek language, perseverance, but among the Hebrews her name is Rebekkah. |
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26. Philo of Alexandria, On The Decalogue, 137 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 320 |
27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 110, 103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326, 327 | 103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII. |
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28. Philo of Alexandria, On Drunkenness, 50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323 | 50. But he acts cunningly in opposition to these principles, wishing us to take to ourselves the elder sister first, not in order that we may have her in a lasting manner, but that being attracted by the allurements of the younger, we may hereafter relax in our desire for the elder one. XIII. |
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29. Philo of Alexandria, On Curses, 1, 116, 152, 160, 2-3, 32-34, 50, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 308, 328, 331 | 31. And this, too, I do through the pity which exists in rational nature, in order that it may be raised from the hell of the passions to the heavenly region of virtue; I being the guide, who also have made the road which leads to heaven, so that it may be a plain road for suppliant souls, and have shown it to them all, in order that they may not foolishly wander out of the way. X. |
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30. Philo of Alexandria, On Flight And Finding, 132-136, 20, 45-47, 5, 66, 83, 37 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331 |
31. Philo of Alexandria, On The Life of Joseph, 226, 80, 83 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 320 |
32. Philo of Alexandria, On The Migration of Abraham, 139-140, 154, 166-167, 183, 29, 157 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330 | 157. For exceeding joy, the best of all feelings, falling on the soul when completely unexpected, makes it greater than it was before, so that the body can no longer contain it by reason of its bulk and magnitude; and so, being closely packed and pressed down, it distils drops which it is the fashion to call tears, concerning which it is said in the Psalms, "Thou shalt give me to eat bread steeped in Tears;" and again, "My tears have been my bread day and Night;" for the food of the mind are tears as are visible, proceeding from laughter seated internally and excited by virtuous causes, when the divine desire instilled into our hearts changes the song which was merely the lament of the creature into the hymn of the uncreated God. XXIX. |
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33. Philo of Alexandria, On Dreams, 1.47-1.60, 1.64-1.67, 1.87, 1.194-1.195, 2.10, 2.56, 2.132 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac •sacrifice of isaac, as binding •sacrifice of isaac, literal interpretation of •sacrifice of isaac, ram omitted from •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, rewarded by god •sacrifice of isaac, god commanding •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 5, 305, 309, 311, 319, 322 | 1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X. 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.64. I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off." 1.65. Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. 1.66. But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.87. And in the fourth signification, what is meant by the sun is the God and ruler of the universe himself, as I have said already, by means of whom such offences as are irremediable, and which appear to be overshadowed and concealed, are revealed; for as all things are possible, so, likewise, all things are known to God. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." 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; 2.56. And yet, for sound sleep, the mere ground was sufficient (since, even to the present day, the accounts tell us that the gymnosophists, among the Indians, sleep on the ground in accordance with their ancient customs); and if it were not, at all events a couch made of carefully chosen stones or plain pieces of wood, would be a sufficient bed; |
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34. Philo of Alexandria, On The Posterity of Cain, 127, 135, 142, 144-145, 17-20, 143 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 143. Do you not see that even God does not utter his oracles, having a regard to their being in proportion to the magnitude of his own oracular power, but always having respect to the capacity of those who are to be benefited by them? Since who could receive the whole power of the words of God, which are too mighty for any one to listen to? On which account those persons appear to speak with great truth, who say to Moses, "Do thou speak to us, and let not God speak to us, lest we Die." For they know that they have not in themselves any organ which can be worthy of God who is giving laws to his church; |
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35. Philo of Alexandria, On Planting, 98, 97 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 308 |
36. Philo of Alexandria, On The Creation of The World, 12, 128, 21, 30-31, 46, 63, 77, 23 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. |
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37. Philo of Alexandria, That Every Good Person Is Free, 74, 93, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 13. And since, as that sweetest of all writers, Plato, says, envy is removed far from the divine company, but wisdom, that most divine and communicative of all things, never closes its school, but is continually open to receive all who thirst for salutary doctrines, to whom she pours forth the inexhaustible stream of unalloyed instruction and wisdom, and persuades them to yield to the intoxication of the soberest of all drunkenness. |
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38. Philo of Alexandria, On The Life of Abraham, 168, 191-199, 188 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 259 | 188. We must investigate, therefore, whether Abraham was under the influence of any one of the aforesaid motives, custom, or love of glory, or fear, when he was about to sacrifice his son. Now Babylon and Mesopotamia, and the nation of the Chaldaeans, do not receive the custom of sacrificing their children; and these are the countries in which Abraham had been brought up and had lived most of his time; so that we cannot imagine that his sense of the misfortune that he was commanded to inflict upon himself was blunted by the frequency of such events. |
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39. Philo of Alexandria, On The Virtues, 102-104, 141, 179, 189, 198-225, 26, 34-79, 95, 182 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 316, 317 | 182. for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul. |
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40. Philo of Alexandria, That God Is Unchangeable, 183, 23, 4, 47, 50, 129 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331 | 129. This leprosy, therefore, being of a twofold character, and putting forth two complexions, signifies voluntary depravity; for the soul, though it has healthy, and vivifying, and right reason in itself, does not use it for the preservation of its good things, but surrendering itself to persons unskilled in navigation, it overturns the whole bark of life, which might have been saved in calm fine weather; |
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41. Philo of Alexandria, That The Worse Attacks The Better, 119, 124, 23, 123 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 330 | 123. But by this is meant wickedness, which is established in the souls of foolish men; the remedy for which (as one seeks for remedies for a severe disease) is found to be the just man, who is in possession of the panacea, justice. When, therefore, he has repelled these evils he is filled with joy, as also is Sarah; for she says, "The Lord hath caused me laughter;" and she adds further, "so that whosoever hears it shall rejoice with Me." |
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42. Philo of Alexandria, Who Is The Heir, 274, 77 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 |
43. Philo of Alexandria, Questions On Genesis, 1.55, 2.57, 3.20, 3.38, 3.43, 4.17, 4.19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac, sarah’s death and •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 316, 328, 329, 331, 373 |
44. Philo of Alexandria, Allegorical Interpretation, 3.87, 3.129-3.131, 3.135, 3.177, 3.203-3.210, 3.219 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, literal interpretation of •sacrifice of isaac, as binding •sacrifice of isaac, rewarded by god •sacrifice of isaac, as complete and perfect •sacrifice of isaac, as inscribed •sacrifice of isaac, ram omitted from Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 307, 309, 310, 327, 330, 331 |
45. Philo of Alexandria, On The Embassy To Gaius, 241, 215 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 317 | 215. Was it not, then, a most perilous undertaking to draw upon himself such innumerable multitudes of enemies? And was there not danger of allies and friends from all quarters arriving to their assistance? It would be a result of very formidable danger and difficulty, besides the fact that the inhabitants of Judaea are infinite in numbers, and a nation of great stature and personal strength, and of great courage and spirit, and men who are willing to die in defence of their national customs and laws with unshrinking bravery, so that some of those who calumniate them say that their courage (as indeed is perfectly true) is beyond that of any barbarian nation, being the spirit of free and nobly born men. |
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46. Diodorus Siculus, Historical Library, 19.33-19.34 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 320 |
47. Philo of Alexandria, Against Flaccus, 141, 52, 29 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 322 | 29. But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. |
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48. Philo of Alexandria, On The Life of Moses, 1.1-1.2, 1.248, 2.27, 2.45-2.47, 2.107-2.108, 2.171, 2.188, 2.198 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3, 5, 54, 310, 317, 322, 324 | 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, 1.248. for they had already related to their neighbours, as to persons in accordance with themselves, and cherishing the same thoughts, all the misfortunes and also all the agreeable pieces of good fortune which had happened to them, not knowing that they had proceeded to a great degree of iniquity, and that they were full of unfriendly, and hostile, and malicious thoughts towards them, so that they were like to grieve at their good fortune, but to rejoice at any thing of a contrary tendency. 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.171. and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men." 2.188. 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. 2.198. 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. |
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49. Philo of Alexandria, On The Contemplative Life, 90 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331 | 90. This then is what I have to say of those who are called therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness. |
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50. Philo of Alexandria, On The Confusion of Tongues, 10-14, 180, 2-3, 30, 4, 48, 5-9, 91 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 |
51. Philo of Alexandria, Plant., 98, 97 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 308 | 97. for as long as the mind has not entered upon the path of wisdom, but turns aside and wanders out of the road, it cares only for the trees which do not admit of being cultivated or used for food of men--trees which are barren and useless, and which, though they bear, bear no fruit which is eatable. |
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52. Philo of Alexandria, On The Eternity of The World, 19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sacrifice of isaac, as binding •sacrifice of isaac, as complete and perfect Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3 | 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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53. Strabo, Geography, 4.4.5, 15.1.30, 15.1.59-15.1.66, 15.1.68, 16.2.39 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 319, 320, 322 | 4.4.5. To their simplicity and vehemence, the Gauls join much folly, arrogance, and love of ornament. They wear golden collars round their necks, and bracelets on their arms and wrists, and those who are of any dignity have garments dyed and worked with gold. This lightness of character makes them intolerable when they conquer, and throws them into consternation when worsted. In addition to their folly, they have a barbarous and absurd custom, common however with many nations of the north, of suspending the heads of their enemies from their horses' necks on their return from tattle, and when they have arrived nailing them as a spectacle to their gates. Posidonius says he witnessed this in many different places, and was at first shocked, but became familiar with it in time on account of its frequency. The beads of any illustrious persons they embalm with cedar, exhibit them to strangers, and would not sell them for their weight in gold. However, the Romans put a stop to these customs, as well as to their modes of sacrifice and divination, which were quite opposite to those sanctioned by our laws. They would strike a man devoted as an offering in his back with a sword, and divine from his convulsive throes. Without the Druids they never sacrifice. It is said they have other modes of sacrificing their human victims; that they pierce some of them with arrows, and crucify others in their sanctuaries; and that they prepare a colossus of hay and wood, into which they put cattle, beasts of all kinds, and men, and then set fire to it. 15.1.59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes. 15.1.60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse. 15.1.61. Aristobulus says, that he saw at Taxila two sophists (wise men), both Brachmanes, the elder had his head shaved, but the younger wore his hair; both were attended by disciples. When not otherwise engaged, they spent their time in the market-place. They are honoured as public counsellors, and have the liberty of taking away, without payment, whatever article they like which is exposed for sale; when any one accosts them, he pours over them oil of jessamine, in such profusion that it runs down from their eyes. of honey and sesamum, which is exposed for sale in large quantity, they take enough to make cakes, and are fed without expense.They came up to Alexander's table and took their meal standing, and they gave an example of their fortitude by retiring to a neighbouring spot, where the elder, falling on the ground supine, endured the sun and the rain, which had now set in, it being the commencement of spring. The other stood on one leg, with a piece of wood three cubits in length raised in both hands; when one leg was fatigued he changed the support to the other, and thus continued the whole day. The younger appeared to possess much more self-command; for, after following the king a short distance, he soon returned to his home. The king sent after him, but he bade the king to come to him, if he wanted anything of him. The other accompanied the king to the last: during his stay he changed his dress, and altered his mode of life, and when reproached for his conduct, answered, that he had completed the forty years of discipline which he had promised to observe: Alexander made presents to his children. 15.1.62. Aristobulus relates also some strange and unusual customs of the people of Taxila. Those, who through poverty are unable to marry their daughters, expose them for sale in the market-place, in the flower of their age, to the sound of shell trumpets and drums, with which the war-note is given. A crowd is thus assembled. First her back, as far as the shoulders, is uncovered, then the parts in front, for the examination of any man who comes for this purpose. If she pleases him, he marries her on such conditions as may be determined upon.The dead are thrown out to be devoured by vultures. To have many wives is a custom common to these and to other nations. He says, that he had heard, from some persons, of wives burning themselves voluntarily with their deceased husbands; and that those women who refused to submit to this custom were disgraced. The same things have been told by other writers. 15.1.63. Onesicritus says, that he himself was sent to converse with these wise men. For Alexander heard that they went about naked, practised constancy and fortitude, and were held in the highest honour; that, when invited, they did not go to other persons, but commanded others to come to them, if they wished to participate in their exercises or their conversation. Such being their character, Alexander did not consider it to be consistent with propriety to go to them, nor to compel them to do anything contrary to their inclination or against the custom of their country; he therefore despatched Onesicritus to them.Onesicritus found, at the distance of 20 stadia from the city, fifteen men standing in different postures, sitting or lying down naked, who continued in these positions until the evening, and then returned to the city. The most difficult thing to endure was the heat of the sun, which was so powerful, that no one else could endure without pain to walk on the ground at mid-day with bare feet. 15.1.64. He conversed with Calanus, one of these sophists, who accompanied the king to Persia, and died after the custom of his country, being placed on a pile of [burning] wood. When Onesicritus came, he was lying upon stones. Onesicritus approached, accosted him, and told him that he had been sent by the king, who had heard the fame of his wisdom, and that he was to give an account of his interview, if there were no objection, he was ready to listen to his discourse. When Calanus saw his mantle, head-covering, and shoes, he laughed, and said, 'Formerly, there was abundance everywhere of corn and barley, as there is now of dust; fountains then flowed with water, milk, honey, wine, and oil, but mankind by repletion and luxury became proud and insolent. Jupiter, indigt at this state of things, destroyed all, and appointed for man a life of toil. On the reappearance of temperance and other virtues, there was again an abundance of good things. But at present the condition of mankind approaches satiety and insolence, and there is danger lest the things which now exist should disappear.'When he had finished, he proposed to Onesicritus, if he wished to hear his discourse, to strip off his clothes, to lie down naked by him on the same stones, and in that manner to listen to him; while he was hesitating what to do, Mandanis, who was the oldest and wisest of the sophists, reproached Calanus for his insolence, although he censured such insolence himself. Mandanis called Onesicritus to him, and said, I commend the king, because, although he governs so large an empire, he is yet desirous of acquiring wisdom, for he is the only philosopher in arms that I ever saw; it would be of the greatest advantage, if those were philosophers who have the power of persuading the willing and of compelling the unwilling to learn temperance; but I am entitled to indulgence, if, when conversing by means of three interpreters, who, except the language, know no more than the vulgar, I am not able to demonstrate the utility of philosophy. To attempt it is to expect water to flow pure through mud. 15.1.65. 'The tendency of his discourse,' he said, 'was this, that the best philosophy was that which liberated the mind from pleasure and grief; that grief differed from labour, in that the former was inimical, the latter friendly to men; for that men exercised their bodies with labour in order to strengthen the mental powers, by which means they would be able to put an end to dissensions, and give good counsel to all, to the public and to individuals; that he certainly should at present advise Taxiles to receive Alexander as a friend; for if he entertained a person better than himself, he might be improved; but if a worse person, he might dispose him to good.'After this Mandanis inquired, whether such doctrines were taught among the Greeks. Onesicritus answered, that Pythagoras taught a similar doctrine, and enjoined his disciples to abstain from whatever has life; that Socrates and Diogenes, whose discourses he had heard, held the same opinions. Mandanis replied, 'that in other respects he thought them wise, but that in one thing they were mistaken, namely, in preferring custom to nature, for otherwise they would not be ashamed of going naked, like himself, and of subsisting on frugal fare; for the best house was that which required least repairs.' He says also that they employ themselves much on natural subjects, as prognostics, rain, drought, and diseases. When they repair to the city, they disperse themselves in the market-places; if they meet any one carrying figs or bunches of grapes, they take what is offered gratuitously; if it is oil, it is poured over them, and they are anointed with it. Every wealthy house, even to the women's apartment, is open to them; when they enter it, they engage in conversation, and partake of the repast. Disease of the body they regard as most disgraceful, and he who apprehends it, after preparing a pyre, destroys himself by fire; he (previously) anoints himself, and sitting down upon it orders it to be lighted, remaining motionless while he is burning. 15.1.66. Nearchus gives the following account of the Sophists. The Brachmanes engage in public affairs, and attend the kings as counsellors; the rest are occupied in the study of nature. Calanus belonged to the latter class. Women study philosophy with them, and all lead an austere life.of the customs of the other Indians, he says, that their laws, whether relating to the community or to individuals, are not committed to writing, and differ altogether from those of other people. For example, it is the practice among some tribes, to propose virgins as prizes to the conquerors in a trial of skill in boxing; wherefore they marry without portions; among other tribes the ground is cultivated by families and in common; when the produce is collected, each takes a load sufficient for his subsistence during the year; the remainder is burnt, in order to have a reason for renewing their labour, and not remaining inactive. Their weapons consist of a bow and arrows, which are three cubits in length, or a javelin, and a shield, and a sword three cubits long. Instead of bridles, they use muzzles, which differ little from a halter, and the lips are perforated with spikes. 15.1.68. As an instance of the disagreement among historians, we may adduce their (different) accounts of Calanus. They all agree that he accompanied Alexander, and underwent a voluntary death by fire in his presence, but they differ as to the manner and cause of his death. Some give the following account. Calanus accompanied the king, as the rehearser of his praises, beyond the boundaries of India, contrary to the common Indian custom; for the philosophers attend upon their kings, and act as instructors in the worship of the gods, in the same manner as the Magi attend the Persian kings. When he fell sick at Pasargadae, being then attacked with disease for the first time in his life, he put himself to death at the age of seventy-three years, regardless of the entreaties of the king. A pyre was raised, and a golden couch placed upon it. He laid down upon it, and covering himself up, was burnt to death.Others say, that a chamber was constructed of wood, which was filled with the leaves of trees, and a pyre being raised upon the roof, he was shut up in it, according to his directions, after the procession, with which he had been accompanied, had arrived at the spot. He threw himself upon the pyre, and was consumed like a log of wood, together with the chamber.Megasthenes says, that self-destruction is not a dogma of the philosophers, and that those who commit this act are accounted fool-hardy; that some, who are by nature harsh, inflict wounds upon their bodies, or cast themselves down precipices; those who are impatient of pain drown themselves; those who can endure pain strangle themselves; and those of ardent tempers throw themselves into the fire. of this last description was Calanus, who had no control over himself, and was a slave to the table of Alexander. Calanus is censured, while Mandanis is applauded. When Alexander's messengers invited the latter to come to the son of Jove, promising a reward if he would comply, and threatening punishment if he refused, he answered, 'Alexander was not the son of Jove, for he did not govern even the smallest portion of the earth; nor did he himself desire a gift of one who was satisfied with nothing. Neither did he fear his threats, for as long as he lived India would supply him with food enough; and when he died, he should be delivered from the flesh wasted by old age, and be translated to a better and purer state of existence.' Alexander commended and pardoned him. 16.2.39. What truth there may be in these things I cannot say; they have at least been regarded and believed as true by mankind. Hence prophets received so much honour as to be thought worthy even of thrones, because they were supposed to communicate ordices and precepts from the gods, both during their lifetime and after their death; as for example Teiresias, to whom alone Proserpine gave wisdom and understanding after death: the others flit about as shadows.Such were Amphiaraus, Trophonius, Orpheus, and Musaeus: in former times there was Zamolxis, a Pythagorean, who was accounted a god among the Getae; and in our time, Decaeneus, the diviner of Byrebistas. Among the Bosporani, there was Achaicarus; among the Indians, were the Gymnosophists; among the Persians, the Magi and Necyomanteis, and besides these the Lecanomanteis and Hydromanteis; among the Assyrians, were the Chaldaeans; and among the Romans, the Tyrrhenian diviners of dreams.Such was Moses and his successors; their beginning was good, but they degenerated. |
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54. Philo of Alexandria, On The Special Laws, 1.43-1.44, 1.51-1.52, 1.137-1.140, 1.224, 1.241, 1.312-1.313, 1.317, 2.52, 2.54-2.55, 2.73, 2.249, 3.1-3.3, 3.5, 3.172-3.173, 4.20, 4.154, 4.182 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 307, 316, 317, 318, 319, 322, 323, 324, 325, 328, 329, 331, 373 | 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you." 1.51. And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou 1.52. Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God." 1.137. Moreover the law, going beyond all these enactments in their favour, commands the people to bring them the first fruits, not only of all their possessions of every description, but also of their own lives and bodies; for the children are separable portions of their parents as one may say; but if one must tell the plain truth, they are inseparable as being of kindred blood, [...]{18}{the above passage is quite unintelligible in the Greek, and is given up by Mangey as irremediably corrupt.} and being bound to them by the allurements of united good will, and by the indissoluble bonds of nature. 1.138. But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish uimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed. 1.139. And with reference to the dedication of the first-born male children, in order that the parents may not be separated from their children, nor the children from their parents, he values the first fruits of them himself at a fixed price in money ordering everyone both poor and rich to contribute an equal sum, not having any reference to the ability of the contributors, nor to the vigour or beauty of the children who were born; but considering how much even a very poor man might be able to give; 1.140. for since the birth of children happens equally to the most noble and to the most obscure persons of the race, he thought it just to enact that their contribution should also be equal, aiming, as I have already said, particularly to fix a sum which should be in the power of everyone to give.XXVIII. 1.224. To this species of sacrifice for preservation that other sacrifice also belongs, which is called the sacrifice of praise, and which rests on the following Principle.{27}{#le 19:1.} The man who has never fallen into any unexpected disaster whatever, neither as to his body nor as to his external circumstances, but who has passed a tranquil and peaceful life, living in happiness and prosperity, being free from all calamity and all mishap, steering through the long voyage of life in calmness and serenity of circumstances, good fortune always blowing upon the stern of his vessel, is, of necessity, bound to requite God, who has been the pilot of his voyage, who has bestowed upon him untroubled salvation and unalloyed benefits, and, in short, all sorts of blessings unmingled with any evil, with hymns, and songs, an prayers, and also with sacrifices, and all other imaginable tokens of gratitude in a holy manner; all which things taken together have received the one comprehensive name of praise. 1.241. Therefore the law does not permit the sacrifice to be brought out of the temple, with the intent that, if the man who repents has committed any previous offence also, he may not now be overwhelmed by envious and malicious men, with foolish dispositions and unbridled tongues, always lying in wait for reproach and false accusation; but it must be eaten in the sacred precincts, within which the purification has taken place.XLIV. 1.312. And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children. 1.313. For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety. 1.317. For we should acknowledge only one relationship, and one bond of friendship, namely, a mutual zeal for the service of God, and a desire to say and do everything that is consistent with piety. And these bonds which are called relationships of blood, being derived from one's ancestors, and those connections which are derived from intermarriages and from other similar causes, must all be renounced, if they do not all hasten to the same end, namely, the honour of God which is the one indissoluble bond of all united good will. For such men will lay claim to a more venerable and sacred kind of relationship; 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 2.54. In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{#ge 18:10.} when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 2.73. For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. 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. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.172. But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173. Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{#de 25:11.} but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness; 4.154. again, with reference to the successful voyage and safety of men at sea, it is not any man who may obtain the office of pilot by lot, who is sent at once to the stern to steer the vessel, and who then by his ignorance may cause a needless wreck in calm and tranquil weather, but that person has that charge given to him who, from his earliest youth, appears to have learnt and carefully studied the business of a pilot; this is a man who has made many voyages, and who has traversed every sea, or at all events most seas, and who has carefully ascertained the character of all the marts, and harbours, and anchorages, and places of refuge in the different islands and continents, and who is still better, or at all events not worse acquainted with the tracks over the sea, than he is with the roads on land, through his accurate observation of the heavenly bodies; 4.182. Let not any one then think that nobility of birth is a perfect good, and therefore neglect virtuous actions, considering that that man deserves greater anger who, after he has been born of virtuous parents, brings disgrace on his parents by reason of the wickedness of his disposition and conduct; for if he has domestic examples of goodness which he may imitate, and yet never copies them, so as to correct his own life, and to render it healthy and virtuous, he deserves reproach.XXXV. |
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55. Philo of Alexandria, On The Cherubim, 86, 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 330 | 8. then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III. |
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56. New Testament, Matthew, 13.33, 26.26-26.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, sacrifice of •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 24 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· | 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. |
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57. Apollodorus, Bibliotheca, 2.4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 318 2.4.3. τούτους δὲ ἐγέννησεν ἐκ Ποσειδῶνος. ὁ μὲν οὖν Περσεὺς ἐνθέμενος εἰς τὴν κίβισιν τὴν κεφαλὴν τῆς Μεδούσης ὀπίσω πάλιν ἐχώρει, αἱ δὲ Γοργόνες ἐκ τῆς κοίτης ἀναστᾶσαι 1 -- τὸν Περσέα ἐδίωκον, καὶ συνιδεῖν αὐτὸν οὐκ ἠδύναντο διὰ τὴν κυνῆν. ἀπεκρύπτετο γὰρ ὑπʼ αὐτῆς. παραγενόμενος δὲ εἰς Αἰθιοπίαν, ἧς ἐβασίλευε Κηφεύς, εὗρε τὴν τούτου θυγατέρα Ἀνδρομέδαν παρακειμένην βορὰν θαλασσίῳ κήτει. Κασσιέπεια γὰρ ἡ Κηφέως γυνὴ Νηρηίσιν ἤρισε περὶ κάλλους, καὶ πασῶν εἶναι κρείσσων ηὔχησεν· ὅθεν αἱ Νηρηίδες ἐμήνισαν, καὶ Ποσειδῶν αὐταῖς συνοργισθεὶς πλήμμυράν τε ἐπὶ τὴν χώραν ἔπεμψε καὶ κῆτος. Ἄμμωνος δὲ χρήσαντος τὴν ἀπαλλαγὴν τῆς συμφορᾶς, ἐὰν ἡ Κασσιεπείας θυγάτηρ Ἀνδρομέδα προτεθῇ τῷ κήτει βορά, τοῦτο ἀναγκασθεὶς ὁ Κηφεὺς ὑπὸ τῶν Αἰθιόπων ἔπραξε, καὶ προσέδησε τὴν θυγατέρα πέτρα. ταύτην θεασάμενος ὁ Περσεὺς καὶ ἐρασθεὶς ἀναιρήσειν ὑπέσχετο Κηφεῖ τὸ κῆτος, εἰ μέλλει σωθεῖσαν αὐτὴν αὐτῷ δώσειν γυναῖκα. ἐπὶ τούτοις γενομένων ὅρκων, ὑποστὰς τὸ κῆτος ἔκτεινε καὶ τὴν Ἀνδρομέδαν ἔλυσεν. ἐπιβουλεύοντος δὲ αὐτῷ Φινέως, ὃς ἦν ἀδελφὸς τοῦ Κηφέως ἐγγεγυημένος 1 -- πρῶτος τὴν Ἀνδρομέδαν, μαθὼν τὴν ἐπιβουλήν, τὴν Γοργόνα δείξας μετὰ τῶν συνεπιβουλευόντων αὐτὸν ἐλίθωσε παραχρῆμα. παραγενόμενος δὲ εἰς Σέριφον, καὶ καταλαβὼν προσπεφευγυῖαν 2 -- τοῖς βωμοῖς μετὰ τοῦ Δίκτυος τὴν μητέρα διὰ τὴν Πολυδέκτου βίαν, εἰσελθὼν εἰς τὰ βασίλεια, 3 -- συγκαλέσαντος τοῦ Πολυδέκτου τοὺς φίλους ἀπεστραμμένος τὴν κεφαλὴν τῆς Γοργόνος ἔδειξε· τῶν δὲ ἰδόντων, ὁποῖον ἕκαστος ἔτυχε σχῆμα ἔχων, ἀπελιθώθη. καταστήσας δὲ τῆς Σερίφου Δίκτυν βασιλέα, ἀπέδωκε τὰ μὲν πέδιλα καὶ τὴν κίβισιν καὶ τὴν κυνῆν Ἑρμῇ, τὴν δὲ κεφαλὴν τῆς Γοργόνος Ἀθηνᾷ. Ἑρμῆς μὲν οὖν τὰ προειρημένα πάλιν ἀπέδωκε ταῖς νύμφαις, Ἀθηνᾶ δὲ ἐν μέσῃ τῇ ἀσπίδι τῆς Γοργόνος τὴν κεφαλὴν ἐνέθηκε. 4 -- λέγεται δὲ ὑπʼ ἐνίων ὅτι διʼ Ἀθηνᾶν ἡ Μέδουσα ἐκαρατομήθη· φασὶ δὲ ὅτι καὶ περὶ κάλλους ἠθέλησεν ἡ Γοργὼ αὐτῇ συγκριθῆναι. | 2.4.3. So Perseus put the head of Medusa in the wallet ( kibisis ) and went back again; but the Gorgons started up from their slumber and pursued Perseus: but they could not see him on account of the cap, for he was hidden by it. Being come to Ethiopia, of which Cepheus was king, he found the king's daughter Andromeda set out to be the prey of a sea monster. For Cassiepea, the wife of Cepheus, vied with the Nereids in beauty and boasted to be better than them all; hence the Nereids were angry, and Poseidon, sharing their wrath, sent a flood and a monster to invade the land. But Ammon having predicted deliverance from the calamity if Cassiepea's daughter Andromeda were exposed as a prey to the monster, Cepheus was compelled by the Ethiopians to do it, and he bound his daughter to a rock. When Perseus beheld her, he loved her and promised Cepheus that he would kill the monster, if he would give him the rescued damsel to wife. These terms having been sworn to, Perseus withstood and slew the monster and released Andromeda. However, Phineus, who was a brother of Cepheus, and to whom Andromeda had been first betrothed, plotted against him; but Perseus discovered the plot, and by showing the Gorgon turned him and his fellow conspirators at once into stone. And having come to Seriphus he found that his mother and Dictys had taken refuge at the altars on account of the violence of Polydectes; so he entered the palace, where Polydectes had gathered his friends, and with averted face he showed the Gorgon's head; and all who beheld it were turned to stone, each in the attitude which he happened to have struck. Having appointed Dictys king of Seriphus, he gave back the sandals and the wallet ( kibisis ) and the cap to Hermes, but the Gorgon's head he gave to Athena. Hermes restored the aforesaid things to the nymphs and Athena inserted the Gorgon's head in the middle of her shield. But it is alleged by some that Medusa was beheaded for Athena's sake; and they say that the Gorgon was fain to match herself with the goddess even in beauty. 2.4.3. So Perseus put the head of Medusa in the wallet (kibisis) and went back again; but the Gorgons started up from their slumber and pursued Perseus: but they could not see him on account of the cap, for he was hidden by it. Being come to Ethiopia, of which Cepheus was king, he found the king's daughter Andromeda set out to be the prey of a sea monster. For Cassiepea, the wife of Cepheus, vied with the Nereids in beauty and boasted to be better than them all; hence the Nereids were angry, and Poseidon, sharing their wrath, sent a flood and a monster to invade the land. But Ammon having predicted deliverance from the calamity if Cassiepea's daughter Andromeda were exposed as a prey to the monster, Cepheus was compelled by the Ethiopians to do it, and he bound his daughter to a rock. When Perseus beheld her, he loved her and promised Cepheus that he would kill the monster, if he would give him the rescued damsel to wife. These terms having been sworn to, Perseus withstood and slew the monster and released Andromeda. However, Phineus, who was a brother of Cepheus, and to whom Andromeda had been first betrothed, plotted against him; but Perseus discovered the plot, and by showing the Gorgon turned him and his fellow conspirators at once into stone. And having come to Seriphos he found that his mother and Dictys had taken refuge at the altars on account of the violence of Polydectes; so he entered the palace, where Polydectes had gathered his friends, and with averted face he showed the Gorgon's head; and all who beheld it were turned to stone, each in the attitude which he happened to have struck. Having appointed Dictys king of Seriphos, he gave back the sandals and the wallet (kibisis) and the cap to Hermes, but the Gorgon's head he gave to Athena. Hermes restored the aforesaid things to the nymphs and Athena inserted the Gorgon's head in the middle of her shield. But it is alleged by some that Medusa was beheaded for Athena's sake; and they say that the Gorgon was fain to match herself with the goddess even in beauty. |
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58. Plutarch, Alexander The Great, 64-65, 69 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 319 | 69. In Persia, to begin with, he distributed the money among the women, just as their kings were accustomed, as often as they came into Persia, to give each one of them a gold piece. And for this reason, it is said, some of their kings did not come often into Persia, and Ochus not even once, being so penurious as to expatriate himself. , In the second place, having discovered that the tomb of Cyrus had been rifled, he put to death the perpetrator of the deed, although the culprit was a prominent Macedonian native of Pella, by name Polymachus. After reading the inscription upon this tomb, he ordered it to be repeated below in Greek letters. It ran thus: O man, whosoever thou art and whencesoever thou comest, for I know that thou wilt come, I am Cyrus, and I won for the Persians their empire. Do not, therefore, begrudge me this little earth which covers my body., These words, then, deeply affected Alexander, who was reminded of the uncertainty and mutability of life. Cf. Arrian, Anab. vi. 29, 4-8 . In Persia, too, Calanus, who had suffered for a little while from intestinal disorder, asked that a funeral pyre might be prepared for him. The self-sacrifice of Calanus is narrated by Arrian ( Anab. vii. 3) . To this he came on horseback, and after offering prayers, sprinkling himself; and casting some of his hair upon the pyre, he ascended it,greeting the Macedonians who were present, and exhorting them to make that day one of pleasure and revelry with the king, whom, he declared, he should soon see in Babylon. , After thus speaking, he lay down and covered his head, nor did he move as the fire approached him, but continued to lie in the same posture as at first, and so sacrificed himself acceptably, as the wise men of his country had done from of old. The same thing was done many years afterwards by another Indian who was in the following of Caesar, Augustus Caesar. at Athens; and the Indian’s Tomb is shown there to this day. |
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59. Plutarch, Moralia, 857a, 417c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 322 |
60. New Testament, Mark, 14.22-14.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· | 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. |
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61. New Testament, Luke, 13.20-13.21, 22.19-22.20, 24.13-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, sacrifice of •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 24 13.20. Καὶ πάλιν εἶπεν Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ; 13.21. ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. | 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened." 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. |
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62. Ps.-Philo, Biblical Antiquities, 18.5, 32.1-32.4, 40.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, as test •sacrifice of isaac, literal interpretation of •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, as binding •sacrifice of isaac, rewarded by god Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 304, 308, 309 |
63. New Testament, Romans, 12.1, 15.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice, of isaac •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404; Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· 15.16. εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ. | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. |
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64. New Testament, Hebrews, 6.1-6.2, 13.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 6.1. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2. βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου. 13.15. διʼ αὐτοῦἀναφέρωμεν θυσίαν αἰνέσεωςδιὰ παντὸςτῷ θεῷ,τοῦτʼ ἔστινκαρπὸν χειλέωνὁμολογούντων τῷ ὀνόματι αὐτοῦ. | 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 13.15. Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. |
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65. Anon., Epistle of Barnabas, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 7.3. ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ. ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ Lev. 23, 22 ἱερεῖς τοῦ ναοῦ. γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος ἐπὶ τὸ θυσιαστήριον τελεσθῇ. | 7.3. But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled. 7.3. |
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66. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. | 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. |
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67. Anon., Didache, 10, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 | 9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 |
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68. Mishnah, Tamid, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the passover sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 49, 50 4.1. לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: | 4.1. They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remt of the blood he poured out at the southern base of the altar. |
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69. New Testament, John, 19.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, informed in advance of sacrifice Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 116 19.11. ἀπεκρίθη αὐτῷ Ἰησοῦς Οὐκ εἶχες ἐξουσίαν κατʼ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει. | 19.11. Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin." |
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70. Josephus Flavius, Jewish Antiquities, 1.222-1.236, 20.100 (1st cent. CE - 1st cent. CE) Tagged with subjects: •isaac, motives of abraham in sacrifice of •sacrifice of isaac •sacrifice of isaac, god commanding •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, as test •sacrifice of isaac, literal interpretation of •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, as binding •sacrifice of isaac, rewarded by god •sacrifice of isaac, as complete and perfect •sacrifice of isaac, as inscribed •sacrifice of isaac, ram omitted from •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 304, 305, 306, 307, 308, 309, 310, 316; Feldman, Judaism and Hellenism Reconsidered (2006) 260 1.222. ̓́Ισακον δὲ ὁ πατὴρ ̔́Αβραμος ὑπερηγάπα μονογενῆ ὄντα καὶ ἐπὶ γήρως οὐδῷ κατὰ δωρεὰν αὐτῷ τοῦ θεοῦ γενόμενον. προεκαλεῖτο δὲ εἰς εὔνοιαν καὶ τὸ φιλεῖσθαι μᾶλλον ὑπὸ τῶν γονέων καὶ αὐτὸς ὁ παῖς ἐπιτηδεύων πᾶσαν ἀρετὴν καὶ τῆς τε τῶν πατέρων θεραπείας ἐχόμενος καὶ περὶ τὴν τοῦ θεοῦ θρησκείαν ἐσπουδακώς. 1.223. ̔́Αβραμος δὲ τὴν ἰδίαν εὐδαιμονίαν ἐν μόνῳ τῷ τὸν υἱὸν ἀπαθῆ καταλιπὼν ἐξελθεῖν τοῦ ζῆν ἐτίθετο. τούτου μέντοι κατὰ τὴν τοῦ θεοῦ βούλησιν ἔτυχεν, ὃς διάπειραν αὐτοῦ βουλόμενος λαβεῖν τῆς περὶ αὐτὸν θρησκείας ἐμφανισθεὶς αὐτῷ καὶ πάντα ὅσα εἴη παρεσχημένος καταριθμησάμενος, 1.224. ὡς πολεμίων τε κρείττονα ποιήσειε καὶ τὴν παροῦσαν εὐδαιμονίαν ἐκ τῆς αὐτοῦ σπουδῆς ἔχοι καὶ τὸν υἱὸν ̓́Ισακον, ᾔτει τοῦτον αὐτῷ θῦμα καὶ ἱερεῖον αὐτὸν παρασχεῖν ἐκέλευέ τε εἰς τὸ Μώριον ὄρος ἀναγαγόντα ὁλοκαυτῶσαι βωμὸν ἱδρυσάμενον: οὕτως γὰρ ἐμφανίσειν τὴν περὶ αὐτὸν θρησκείαν, εἰ καὶ τῆς τοῦ τέκνου σωτηρίας προτιμήσειε τὸ τῷ θεῷ κεχαρισμένον. 1.225. ̔́Αβραμος δὲ ἐπὶ μηδενὶ κρίνων παρακούειν τοῦ θεοῦ δίκαιον ἅπαντά θ' ὑπουργεῖν ὡς ἐκ τῆς ἐκείνου προνοίας ἀπαντώντων οἷς ἂν εὐμενὴς ᾖ, ἐπικρυψάμενος πρὸς τὴν γυναῖκα τήν τε τοῦ θεοῦ πρόρρησιν καὶ ἣν εἶχεν αὐτὸς γνώμην περὶ τῆς τοῦ παιδὸς σφαγῆς, ἀλλὰ μηδὲ τῶν οἰκετῶν τινι δηλώσας, ἐκωλύετο γὰρ ἂν ὑπηρετῆσαι τῷ θεῷ, λαβὼν τὸν ̓́Ισακον μετὰ δύο οἰκετῶν καὶ τὰ πρὸς τὴν ἱερουργίαν ἐπισάξας ὄνῳ ἀπῄει πρὸς τὸ ὄρος. 1.226. καὶ δύο μὲν ἡμέρας αὐτῷ συνώδευσαν οἱ οἰκέται, τῇ τρίτῃ δὲ ὡς κάτοπτον ἦν αὐτῷ τὸ ὄρος, καταλιπὼν ἐν τῷ πεδίῳ τοὺς συνόντας μετὰ μόνου τοῦ παιδὸς παραγίνεται εἰς τὸ ὄρος, ἐφ' οὗ τὸ ἱερὸν Δαβίδης ὁ βασιλεὺς ὕστερον ἱδρύεται. 1.227. ἔφερον δὲ σὺν αὐτοῖς ὅσα λοιπὰ πρὸς τὴν θυσίαν ἦν πλὴν ἱερείου. τοῦ δ' ̓Ισάκου πέμπτον τε καὶ εἰκοστὸν ἔτος ἔχοντος τὸν βωμὸν κατασκευάζοντος καὶ πυθομένου, τί καὶ μέλλοιεν θύειν ἱερείου μὴ παρόντος, τὸν θεὸν αὐτοῖς παρέξειν ἔλεγεν ὄντα ἱκανὸν καὶ τῶν οὐκ ὄντων εἰς εὐπορίαν ἀνθρώποις παραγαγεῖν καὶ τὰ ὄντα τῶν ἐπ' αὐτοῖς θαρρούντων ἀφελέσθαι: δώσειν οὖν κἀκείνῳ ἱερεῖον, εἴπερ εὐμενὴς μέλλει τῇ θυσίᾳ παρατυγχάνειν αὐτοῦ. 1.228. ̔Ως δ' ὁ βωμὸς παρεσκεύαστο καὶ τὰς σχίζας ἐπενηνόχει καὶ ἦν εὐτρεπῆ, λέγει πρὸς τὸν υἱόν: “ὦ παῖ, μυρίαις εὐχαῖς αἰτησάμενός σε γενέσθαι μοι παρὰ τοῦ θεοῦ, ἐπεὶ παρῆλθες εἰς τὸν βίον, οὐκ ἔστιν ὅ τι μὴ περὶ τὴν σὴν ἀνατροφὴν ἐφιλοτιμησάμην οὐδ' ἐφ' ᾧ μᾶλλον εὐδαιμονήσειν ᾤμην, ὡς εἰ σέ τ' ἴδοιμι ἠνδρωμένον καὶ τελευτῶν διάδοχον τῆς ἀρχῆς τῆς ἐμαυτοῦ καταλίποιμι. 1.229. ἀλλ' ἐπεὶ θεοῦ τε βουλομένου σὸς πατὴρ ἐγενόμην καὶ πάλιν τούτῳ δοκοῦν ἀποτίθεμαί σε, φέρε γενναίως τὴν καθιέρωσιν: τῷ θεῷ γάρ σε παραχωρῶ ταύτης ἀξιώσαντι παρ' ἡμῶν τῆς τιμῆς ἀνθ' ὧν εὐμενὴς γέγονέ μοι παραστάτης καὶ σύμμαχος νῦν ἐπιτυχεῖν. 1.231. μετ' εὐχῶν τε καὶ ἱερουργίας ἐκείνου ψυχὴν τὴν σὴν προσδεξομένου καὶ παρ' αὐτῷ καθέξοντος: ἔσῃ τ' ἐμοὶ εἰς κηδεμόνα καὶ γηρωκόμον, διὸ καὶ σὲ μάλιστα ἀνετρεφόμην, τὸν θεὸν ἀντὶ σαυτοῦ παρεσχημένος.” 1.232. ̓́Ισακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν ἑτοίμως, ὅτε καὶ μόνου τοῦ πατρὸς ταῦτα προαιρουμένου μὴ ὑπακούειν ἄδικον ἦν, ὥρμησεν ἐπὶ τὸν βωμὸν καὶ τὴν σφαγήν. 1.233. κἂν ἐπράχθη τὸ ἔργον μὴ στάντος ἐμποδὼν τοῦ θεοῦ: βοᾷ γὰρ ὀνομαστὶ τὸν ̔́Αβραμον εἴργων τῆς τοῦ παιδὸς σφαγῆς. οὐ γὰρ ἐπιθυμήσας αἵματος ἀνθρωπίνου τὴν σφαγὴν αὐτῷ προστάξαι τοῦ παιδὸς ἔλεγεν, οὐδὲ οὗ πατέρα ἐποίησεν αὐτὸς ἀφελέσθαι τούτου βουλόμενος μετὰ τοιαύτης ἀσεβείας, ἀλλὰ δοκιμάσαι θέλων αὐτοῦ τὴν διάνοιαν, εἰ καὶ τοιαῦτα προστασσόμενος ὑπακούοι. 1.234. μαθὼν δὲ αὐτοῦ τὸ πρόθυμον καὶ τὴν ὑπερβολὴν τῆς θρησκείας ἥδεσθαι μὲν οἷς αὐτῷ παρέσχεν, οὐχ ὑστερήσειν δὲ αὐτὸν ἀεὶ πάσης ἐπιμελείας καὶ τὸ γένος ἀξιοῦντα, ἔσεσθαί τε τὸν υἱὸν αὐτοῦ πολυχρονιώτατον καὶ βιώσαντα εὐδαιμόνως παισὶν ἀγαθοῖς καὶ γνησίοις παραδώσειν μεγάλην ἡγεμονίαν. 1.235. προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις. 1.236. ταῦτα ὁ θεὸς εἰπὼν κριὸν ἐκ τἀφανοῦς παρήγαγεν αὐτοῖς εἰς τὴν ἱερουργίαν. οἱ δὲ παρ' ἐλπίδας αὐτοῦ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν Σάρραν καὶ διῆγον εὐδαιμόνως ἐφ' ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς. | 1.222. 1. Now Abraham greatly loved Isaac, as being his only begotten and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God. 1.223. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham’s religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; 1.224. how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a burnt-offering upon it for that this would best manifest his religious disposition towards him, if he preferred what was pleasing to God, before the preservation of his own son. 1.225. 2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain. 1.226. Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple. 1.227. Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, “That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation.” 1.228. 3. As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, “O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man’s estate, and that I might leave thee at my death the successor to my dominion; 1.229. but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.231. but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 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. 1.233. And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. 1.234. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.236. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. |
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71. Alciphron, Letters, 1.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324 |
72. Anon., Genesis Rabba, 55.7, 56.3-56.4, 56.6, 56.9, 58.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, god commanding •sacrifice of isaac, literal interpretation of •isaac, motives of abraham in sacrifice of •akedah (binding of isaac), and human sacrifice •sacrifice of isaac, ethical interpretation of •sacrifice of isaac, sarah’s death and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 306, 324, 373; Feldman, Judaism and Hellenism Reconsidered (2006) 260; Kanarek, Biblical narrative and formation rabbinic law (2014) 33, 48, 49 55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' <>(בראשית כב, ב)<>, אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן <>(בראשית יב, א)<>: לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ <>(בראשית יב, א)<>: וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, <>(בראשית יב, א)<>: מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר <>(שיר השירים ד, ו)<>: אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. <>(בראשית כב, ב)<>: וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב <>(תהלים קי, ד)<>: אַתָּה כֹהֵן לְעוֹלָם. <>(בראשית כב, ב)<>: עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ <>(יונה ג, ב)<>: וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ <>(יחזקאל ג, כב)<>: קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. 55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' (בראשית כב, ב), אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (בראשית יב, א): לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ (בראשית יב, א): וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, (בראשית יב, א): מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. (בראשית כב, ב): וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב (תהלים קי, ד): אַתָּה כֹהֵן לְעוֹלָם. (בראשית כב, ב): עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ (יונה ג, ב): וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ (יחזקאל ג, כב): קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. 56.3. וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה <>(בראשית כב, ו)<>, כָּזֶה שֶׁהוּא טוֹעֵן צְלוּבוֹ בִּכְתֵפוֹ. <>(בראשית כב, ו)<>: וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַאֲכֶלֶת, אָמַר רַבִּי חֲנִינָא לָמָּה נִקְרֵאת סַכִּין מַאֲכֶלֶת, לְפִי שֶׁמְּכַשֵּׁר אוֹכְלִים. וְרַבָּנָן אָמְרֵי כָּל אֲכִילוֹת שֶׁיִּשְׂרָאֵל אוֹכְלִים בָּעוֹלָם הַזֶּה אֵינָם אוֹכְלִים אֶלָּא בִּזְכוּת אוֹתָהּ הַמַּאֲכֶלֶת. <>(בראשית כב, ו)<>: וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לֵעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט. 56.3. וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה (בראשית כב, ו), כָּזֶה שֶׁהוּא טוֹעֵן צְלוּבוֹ בִּכְתֵפוֹ. (בראשית כב, ו): וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַאֲכֶלֶת, אָמַר רַבִּי חֲנִינָא לָמָּה נִקְרֵאת סַכִּין מַאֲכֶלֶת, לְפִי שֶׁמְּכַשֵּׁר אוֹכְלִים. וְרַבָּנָן אָמְרֵי כָּל אֲכִילוֹת שֶׁיִּשְׂרָאֵל אוֹכְלִים בָּעוֹלָם הַזֶּה אֵינָם אוֹכְלִים אֶלָּא בִּזְכוּת אוֹתָהּ הַמַּאֲכֶלֶת. (בראשית כב, ו): וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לֵעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת <>(בראשית כב, י)<>, רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר <>(בראשית כב, יג)<>, מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר <>(זכריה ט, יד)<>: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. <>(בראשית כב, יג)<>: וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר <>(מלכים ב טו, ז)<>: וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. | 55.7. " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \"The one you love\"—‘Is there a limit to the affections?’ \"Itzchak\" said He. And why did God not reveal it to him without delay? In order to make him [Itzchak] even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: \"Get out of your country\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious [in the eyes of God] the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \"And go yourself to the land of Moriah\" Rabbi Chiya Raba and Rabbi Yanai [disagree]: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai [disagree]: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai [disagree]: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs [mor'eh] the nations of the world and brings them down [moridam] to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned [ra'ui] with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance [mar'eh] to you. Rabbi Pinchas said, to the place of the Master [marvatah] of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He [Avraham] said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \"to the land that I will show you (Gen. 12:1); \"On one of the mountains which I will tell you\"; \"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \"Arise, go out into the plain and I will there speak with you (Ezek. 3:22).", 56.3. "And Avraham took the wood of the burnt-offering (Gen. 22:6) — like one who carries his own stake [to be impaled] on his shoulder. \"And he took in his hand the fire and the knife (Ma’akheleth)\" (Gen. 22:6). R. Hanina said: Why is a knife called ma’akheleth? Because it makes food (okhlim) fit to be eaten. While the Rabbis said: All eating (akhiloth) which Israel enjoy in this world, they enjoy only in the merit of that ma’akheleth (knife). \"And they went both of them together (Gen. 22:6): one to bind and the other to be bound, one to slaughter and the other to be slaughtered.", 56.6. "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", 56.9. "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", |
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73. Anon., Lamentations Rabbah, proem. 24 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •isaac, informed in advance of sacrifice Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 116 |
74. Anon., Leviticus Rabba, 2.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •isaac, informed in advance of sacrifice Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 124 |
75. Anon., Mekhilta Derabbi Yishmael, beshalah 1, beshalah 3, bo 11, pischa 1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 116 |
76. Lucian, The Runaways, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 319 | 7. I have heard a great deal of them. Among other things, they ascend gigantic pyres, and sit quietly burning to death without moving a muscle. However, that is no such great matter: I saw it done at Olympia only the other day. You would be there, no doubt, — when that old man burnt himself? PHIL: No, father: I was afraid to go near Olympia, on account of those hateful men I was telling you of; I saw that numbers of them were going there, to make their barking clamour heard in the temple, and to abuse all comers. Accordingly I know nothing of this cremation. 7. Zeus. Ah, to be sure: the Gymnosophists. I have heard a great deal of them. Among other things, they ascend gigantic pyres, and sit quietly burning to death without moving a muscle. However, that is no such great matter: I saw it done at Olympia only the other day. You would be there, no doubt,–when that old man burnt himself?Phi. No, father: I was afraid to go near Olympia, on account of those hateful men I was telling you of; I saw that numbers of them were going there, to make their barking clamour heard in the temple, and to abuse all comers. |
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77. Babylonian Talmud, Sanhedrin, 89b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, god commanding •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 305 89b. חבריה דמיכה דכתיב (מלכים א כ, לה) ואיש אחד מבני הנביאים אמר אל רעהו בדבר ה' הכני נא וימאן האיש להכותו וכתיב (מלכים א כ, לו) ויאמר לו יען אשר לא שמעת [וגו'],ונביא שעבר על דברי עצמו כגון עדו הנביא דכתיב (מלכים א יג, ט) כי כן צוה אותי וכתיב (מלכים א כ, ג) ויאמר לו גם אני נביא כמוך וכתיב (מלכים א יג, יט) וישב אתו וכתיב (מלכים א יג, כד) וילך וימצאהו אריה,תני תנא קמיה דרב חסדא הכובש את נבואתו לוקה אמר ליה מאן דאכיל תמרי בארבלא לקי מאן מתרי ביה אמר אביי חבריה נביאי,מנא ידעי אמר אביי דכתיב (עמוס ג, ז) כי לא יעשה ה' [אלהים] דבר כי אם גלה סודו ודילמא הדרי ביה אם איתא דהדרי ביה אודועי הוו מודעי לכלהו נביאי,והא יונה דהדרי ביה ולא אודעוהו יונה מעיקרא נינוה נהפכת אמרי ליה איהו לא ידע אי לטובה אי לרעה,המוותר על דברי נביא מנא ידע דאיענש דיהב ליה אות והא מיכה דלא יהיב ליה אות ואיענש היכא דמוחזק שאני,דאי לא תימא הכי אברהם בהר המוריה היכי שמע ליה יצחק אליהו בהר הכרמל היכי סמכי עליה ועבדי שחוטי חוץ אלא היכא דמוחזק שאני,(בראשית כב, א) ויהי אחר הדברים האלה והאלהים נסה את אברהם (אחר מאי),א"ר יוחנן משום רבי יוסי בן זימרא אחר דבריו של שטן דכתיב (בראשית כא, ח) ויגדל הילד ויגמל וגו' אמר שטן לפני הקב"ה רבונו של עולם זקן זה חננתו למאה שנה פרי בטן מכל סעודה שעשה לא היה לו תור אחד או גוזל אחד להקריב לפניך אמר לו כלום עשה אלא בשביל בנו אם אני אומר לו זבח את בנך לפני מיד זובחו מיד והאלהים נסה את אברהם,ויאמר קח נא את בנך אמר רבי שמעון בר אבא אין נא אלא לשון בקשה משל למלך בשר ודם שעמדו עליו מלחמות הרבה והיה לו גבור אחד ונצחן לימים עמדה עליו מלחמה חזקה אמר לו בבקשה ממך עמוד לי במלחמה זו שלא יאמרו ראשונות אין בהם ממש אף הקב"ה אמר לאברהם ניסיתיך בכמה נסיונות ועמדת בכלן עכשיו עמוד לי בנסיון זה שלא יאמרו אין ממש בראשונים,את בנך ב' בנים יש לי את יחידך זה יחיד לאמו וזה יחיד לאמו אשר אהבת תרוייהו רחימנא להו את יצחק וכל כך למה כדי שלא תטרף דעתו עליו,קדמו שטן לדרך אמר לו (איוב ד, ב) הנסה דבר אליך תלאה הנה יסרת רבים וידים רפות תחזק כושל יקימון מליך כי עתה תבא אליך ותלא אמר לו (תהלים כו, יא) אני בתומי אלך,אמר לו הלא יראתך כסלתך אמר לו זכר נא מי הוא נקי אבד כיון דחזא דלא קא שמיע ליה אמר ליה ואלי דבר יגונב כך שמעתי מאחורי הפרגוד השה לעולה ואין יצחק לעולה אמר לו כך עונשו של בדאי שאפילו אמר אמת אין שומעין לו,ר' לוי אמר אחר דבריו של ישמעאל ליצחק אמר לו ישמעאל ליצחק אני גדול ממך במצות שאתה מלת בן שמנת ימים ואני בן שלש עשרה שנה אמר לו ובאבר אחד אתה מגרה בי אם אומר לי הקב"ה זבח עצמך לפני אני זובח מיד והאלהים נסה את אברהם,תנו רבנן נביא שהדיח בסקילה רבי שמעון אומר בחנק מדיחי עיר הנדחת בסקילה רבי שמעון אומר בחנק,נביא שהדיח בסקילה מ"ט דרבנן אתיא הדחה הדחה ממסית מה להלן בסקילה אף כאן בסקילה,ור"ש מיתה כתיבא ביה וכל מיתה האמורה בתורה סתם אינה אלא חנק,מדיחי עיר הנדחת בסקילה מ"ט דרבנן גמרי הדחה הדחה או ממסית או מנביא שהדיח,ור"ש גמר הדחה הדחה מנביא,וליגמר ממסית דנין מסית רבים ממסית רבים ואין דנין מסית רבים ממסית יחיד אדרבה דנין הדיוט מהדיוט ואין דנין הדיוט מנביא,ור"ש כיון שהדיח אין לך הדיוט גדול מזה,אמר רב חסדא | 89b. the colleague of the prophet Micah, son of Imla (see II Chronicles 18:7–8), as it is written: “And a certain man of the sons of the prophets said unto his colleague by the word of the Lord: Strike me, please. And the man refused to strike him” (I Kings 20:35). And it is written: “Then he said he to him: Because you have not listened to the voice of the Lord, behold, as soon as you leave me, a lion shall slay you. And as soon as he left from him, a lion found him; and slew him” (I Kings 20:36).,The mishna lists among those liable to receive death at the hand of Heaven: And a prophet who violated his own statement. The Gemara comments: For example, Iddo the prophet, who, according to tradition, prophesied the punishment of Jeroboam in Bethel, as it is written: “I will neither eat bread nor drink water in this place, for it so was commanded me by the word of the Lord” (I Kings 13:8–9). And it is written: “And he said to him: I too am a prophet like you; and an angel spoke unto me by the word of the Lord, saying: Bring him back with you into your house, that he may eat bread and drink water” (I Kings 13:18). And it is written: “And he went back with him, and ate bread in his house, and drank water” (I Kings 13:19). And it is written that he died at the hand of Heaven: “And he went, and a lion met him by the way, and killed him” (I Kings 13:24).,§ A tanna taught a baraita before Rav Ḥisda: One who suppresses his prophecy is flogged. Rav Ḥisda said a parable to him: Is one who eats dates in a sieve flogged? How can he be flogged? Who forewarns him if he eats dates infested with worms that no one sees? Likewise, as no one knows whether the prophet received a prophecy, how can he be forewarned? Abaye said: His fellow prophets forewarn him.,The Gemara asks: From where do they know that he received a prophecy? Abaye says: They know, as it is written: “For the Lord God will do nothing, unless He reveals His counsel to His servants the prophets” (Amos 3:7). The Gemara challenges: And perhaps the heavenly court reconsidered with regard to the prophecy, and the prophet is no longer commanded to disseminate the prophecy. The Gemara answers: If it is so that they reconsidered with regard to the prophecy, the heavenly court would have informed all the prophets.,The Gemara challenges: But in the case of Jonah, they reconsidered it and did not inform them that the people of Nineveh had repented for their sins and were therefore spared the foretold destruction. The Gemara explains: In the case of Jonah, from the outset, the heavenly court told him to say: “Nineveh will be overturned” (Jonah 3:4). Still, he did not know if the sentence would be for the good, as their corruption would be overturned through repentance, or if it would be for the bad, as the city would be overturned through destruction. Therefore, the prophecy was never revoked, but simply fulfilled in accordance with one of its possible interpretations.,The Gemara asks: In the case of one who forgoes the statement of a prophet, from where does he know that the one prophesying is actually a prophet and that he will be punished for failing to comply with the prophecy? The Gemara answers: It is referring to a case where the prophet provides him with a sign indicating that he is a prophet. The Gemara asks: But in the case of Micah, who did not provide him with a sign, and yet he was punished, how could he have known that Micah was a prophet? A case where he has already assumed the presumptive status of a prophet is different, and no sign is necessary.,The Gemara continues: Since if you do not say so, and claim that even the prophecy of one established as a prophet requires a sign, then in the case of Abraham at Mount Moriah, how did Isaac listen to him and submit to being slaughtered as an offering? Likewise, in the case of Elijah at Mount Carmel, how did the people rely upon him and enable him to engage in the sacrifice of animals slaughtered outside the Temple, which is prohibited? Rather, perforce, a case where he has already assumed the presumptive status of a prophet is different.,§ Apropos the binding of Isaac, the Gemara elaborates: It is written: “And it came to pass after these matters [hadevarim] that God tried Abraham” (Genesis 22:1). The Gemara asks: After what matters? How does the binding of Isaac relate to the preceding events?,Rabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: This means after the statement [devarav] of Satan, as it is written: “And the child grew, and was weaned, and Abraham prepared a great feast on the day that Isaac was weaned” (Genesis 21:8). Satan said before the Holy One, Blessed be He: Master of the Universe, this old man, you favored him with a product of the womb, i.e., a child, at one hundred years of age. From the entire feast that he prepared, did he not have even one dove or one pigeon to sacrifice before You as a thanks-offering? God said to Satan: Did Abraham prepare the feast for any reason but for his son? If I say to him: Sacrifice your son before Me, he would immediately slaughter him. Immediately, after these matters, the verse states: “And God tried Abraham.”,The Torah continues: “And He said: Take, please [na], your son” (Genesis 22:2). Rabbi Shimon bar Abba says: The word na is nothing other than an expression of entreaty. Why did God request rather than command that Abraham take his son? The Gemara cites a parable of a flesh-and-blood king who confronted many wars. And he had one warrior fighting for him, and he overcame his enemies. Over time, there was a fierce war confronting him. The king said to his warrior: I entreat you, stand firm for me in this war, so that others will not say: There is no substance in the first victories, and you are not a true warrior. Likewise, the Holy One, Blessed be He, also said to Abraham: I have tried you with several ordeals, and you have withstood them all. Now, stand firm in this ordeal for Me, so that others will not say: There is no substance in the first ordeals.,God said to Abraham: “Please take your son, your only, whom you love, Isaac” (Genesis 22:2). When God said: “Your son,” Abraham said: I have two sons. When God said: “Your only,” Abraham said: This son is an only son to his mother, and that son is an only son to his mother. When God said: “Whom you love,” Abraham said: I love both of them. Then God said: “Isaac.” And why did God prolong His command to that extent? Why did He not say Isaac’s name from the outset? God did so, so that Abraham’s mind would not be confused by the trauma.,Satan preceded Abraham to the path that he took to bind his son and said to him: “If one ventures a word to you, will you be weary…you have instructed many, and you have strengthened the weak hands. Your words have upheld him that was falling…but now it comes upon you, and you are weary” (Job 4:2–5). Do you now regret what you are doing? Abraham said to him in response: “And I will walk with my integrity” (Psalms 26:11).,Satan said to Abraham: “Is not your fear of God your foolishness?” (Job 4:6). In other words, your fear will culminate in the slaughter of your son. Abraham said to him: “Remember, please, whoever perished, being innocent” (Job 4:7). God is righteous and His pronouncements are just. Once Satan saw that Abraham was not heeding him, he said to him: “Now a word was secretly brought to me, and my ear received a whisper thereof” (Job 4:12). This is what I heard from behind the heavenly curtain [pargod], which demarcates between God and the ministering angels: The sheep is to be sacrificed as a burnt-offering, and Isaac is not to be sacrificed as a burnt-offering. Abraham said to him: Perhaps that is so. However, this is the punishment of the liar, that even if he speaks the truth, others do not listen to him. Therefore, I do not believe you and will fulfill that which I was commanded to perform.,The Gemara cites an alternative explanation of the verse: “And it came to pass after these matters that God tried Abraham” (Genesis 22:1). Rabbi Levi says: This means after the statement of Ishmael to Isaac, during an exchange between them described in the verse: “And Sarah saw the son of Hagar…mocking” (Genesis 21:9). Ishmael said to Isaac: I am greater than you in the fulfillment of mitzvot, as you were circumcised at the age of eight days, without your knowledge and without your consent, and I was circumcised at the age of thirteen years, with both my knowledge and my consent. Isaac said to Ishmael: And do you provoke me with one organ? If the Holy One, Blessed be He, were to say to me: Sacrifice yourself before Me, I would sacrifice myself. Immediately, God tried Abraham, to confirm that Isaac was sincere in his offer to give his life.,§ The Sages taught: A prophet who incites others to worship idols is executed by stoning. Rabbi Shimon says: He is executed by strangulation. Those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, are executed by stoning. Rabbi Shimon says: They are executed by strangulation.,The Gemara elaborates: A prophet who incites others to worship idols is executed by stoning. What is the reason for the opinion of the Rabbis? They derive a verbal analogy to clarify the meaning of the word incitement written with regard to a prophet who incites others to worship idols from the word incitement written with regard to a layman who instigates others to worship idols. Just as there, the layman who incites others to worship idols is executed by stoning, so too here, the prophet who incites others to worship idols is executed by stoning.,And Rabbi Shimon says: With regard to a prophet, the term death is written concerning him. And every death stated in the Torah without specification is referring to nothing other than strangulation.,The Gemara continues: Those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, are executed by stoning. What is the reason for the opinion of the Rabbis? They derive a verbal analogy to clarify the meaning of the word incitement written with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, from the word incitement written either with regard to a layman who instigates others to worship idols or from the word incitement written with regard to a prophet who incites others to worship idols. Just as there, the layman who incites others to worship idols is executed by stoning, so too here, the prophet who incites others to worship idols is executed by stoning.,And Rabbi Shimon derives a verbal analogy to clarify the meaning of the word incitement written with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, from the word incitement written with regard to a prophet who incites others to worship idols, who, in his opinion, is executed by strangulation.,The Gemara challenges: Let him derive the punishment from the punishment of one who is not a prophet who instigates others to worship idols, as those cases are similar. The Gemara answers: Rabbi Shimon derives the punishment for one who instigates the multitudes from the punishment of one who instigates the multitudes, and does not derive the punishment for one who instigates the multitudes from the punishment of one who instigates an individual. The Gemara asks: On the contrary, one derives the punishment for an ordinary person, i.e., one who is not a prophet, who instigates others from the punishment of an ordinary person who incites an idolatrous city, and one does not derive the punishment for an ordinary person who instigates others from the punishment of a prophet who instigates others.,And Rabbi Shimon holds that in this case there is no distinction between prophet and layman; once the prophet has incited others to idol worship, you have no greater example of an ordinary person than that.,Rav Ḥisda says: |
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78. Origen, Against Celsus, 5.45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 | 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! |
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79. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •isaac, parallels to sacrifice of •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78, 79, 315, 325, 326 | 24. Christ, too, they do not acknowledge; yet they speak of Christ, but they take some other element, and giving to the Word, designating His sacred person, some other signification than that in which it is rightly received, they say that He is mind. But if, when they speak of Him as that which is known, and that which knows, and wisdom as having the same meaning, they are found to agree with those things which the Church doctors say of Him, how comes it then that they reject all that is called ancient history? But let us see whether they make Him to be something adventitious and new, and which has come on from without, and by accident, as the opinion of some is. For they who hold this opinion say, as seems very plausible, that the seventh year, when the powers of perception became distinct, He made His entrance into the body. But if Christ be mind, as they imagine, then will He be both Christ and not Christ. For before that mind and sense entered, He was not. But if Christ, as they will have it, be mind, then into Him already existing does the mind make its entrance, and thus, again, according to their opinion, will it be mind. Christ, therefore, is and is not at the same time. But if, according to the more approved sect of them, mind is all things which are, since they assume matter to be not produced, and coeval so to speak with God, this first mind and matter they hold to be Christ; if, indeed, Christ be the mind, which is all things, and matter is one of those things which are, and is itself not produced. They say it was by way of appearance, and in this manner, that the divine virtue in matter was affixed to the cross; and that He Himself did not undergo this punishment, since it was impossible that He should suffer this; which assertion Manichaeus himself has taken in hand to teach in a book written upon the subject, that the divine virtue was enclosed in matter, and again departs from it. the mode of this they invent. That it should be said, indeed, in the doctrine of the Church, that He gave Himself up for the remission of sins, obtains credit from the vulgar, and appears likewise in the Greek histories, which say that some surrendered themselves to death in order to ensure safety to their countrymen. And of this doctrine the Jewish history has an example, which prepares the son of Abraham as a sacrifice to God. But to subject Christ to His passion merely for the sake of display, betrays great ignorance, for the Word is God's representative, to teach and inform us of actual verities. |
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80. Babylonian Talmud, Hulin, 16a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 33, 48, 49 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the baraita are difficult, as they contradict each other, since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. Rather, must one not conclude from it that there is a difference between a case where the blade was attached from the outset and a case where the blade was detached and ultimately he reattached it? The Gemara affirms: Indeed, learn from it.,§ The Master said: In the case of one who slaughters with a mechanism of a wheel with a knife attached to it, his slaughter is valid. The Gemara asks: But isn’t it taught in a baraita that his slaughter is not valid? The Gemara answers: This contradiction is not difficult. This baraita, which rules that the slaughter is valid, is in a case where the knife was attached to a potter’s wheel, whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. That baraita, which rules that the slaughter is not valid, is in a case where the knife was attached to a waterwheel. Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid.,And if you wish, say instead: The rulings of both this baraita and that baraita are in a case where the knife was attached to a waterwheel, and the contradiction is not difficult. This baraita, which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated by primary force, as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. That baraita, which rules that the slaughter is not valid, is in a case where the slaughter was generated by secondary force, as the knife slaughters the animal on the second turn of the wheel.,And this is like that which Rav Pappa says: In the case of a certain person who bound another and diverted a flow [bidka] of water upon him and he died, the one who diverted the water is liable for his murder. What is the reason? It is because those were his arrows that were effective in his murder. And this matter applies in a case where he killed the other person by primary force, as the person was proximate to him and was directly drowned by the water. But if the person was further away and was killed by secondary force after the water flowed on its own, it is not by his direct action; rather, it is merely an indirect action, and he is exempt.,§ Rav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyya sat before Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi sat and said: From where is it derived that slaughter is performed specifically with a blade that is detached? It is derived from a verse, as it is stated: “And Abraham stretched forth his hand and took the knife to slaughter his son” (Genesis 22:10). Rav said to Rabbi Ḥiyya: What is he saying? Rabbi Ḥiyya said to Rav: He is saying an incorrect reason, comparable to the letter vav that is written on the rough surface of a tree trunk [a’ufta]. The Gemara asks: But didn’t Rabbi Yehuda HaNasi say a verse as proof for his statement? The Gemara answers: The verse teaches us the diligence of Abraham, who had a knife prepared to slaughter Isaac. It does not teach any halakha concerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, Rava said: It is obvious to me that concerning an item that was detached and ultimately one attached it, with regard to the matter of idol worship its halakhic status is that of a detached item, as the Master says: One who bows to his house has rendered it forbidden as an object of idol worship. And if it enters your mind to say that its halakhic status is that of an attached item, it is written with regard to idolatry: “Their gods, upon the high mountains” (Deuteronomy 12:2), from which it is derived: But the mountains are not their gods, as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard to the matter of rendering seeds susceptible to ritual impurity, there is a dispute between tanna’im, as we learned in a mishna (Makhshirin 4:3): In the case of one who places a bowl on the wall while it is raining so that the bowl will be rinsed with the rainwater, if the water from the bowl then falls onto produce, that is under the rubric of the verse: “But when water is placed upon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there so that the wall will not be damaged, it is not under the rubric of the verse “but when water is placed upon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity.,This mishna itself is difficult, as the inferences from the first clause and the latter clause are contradictory. In the first clause you said: In the case of one who places a bowl on the wall so that the bowl will be rinsed with the rainwater, that is under the rubric of the verse “but when water is placed upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl so that the wall will be rinsed by means of the bowl, that is not under the rubric of the verse “but when water is placed upon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground.,And then the mishna teaches in the latter clause: If he placed the bowl so that the wall will not be damaged, it is not under the rubric of the verse: “But when water is placed upon the seed.” By inference, if he placed the bowl so that the wall will be rinsed, that is under the rubric of the verse: “But when water is placed upon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached.,Rabbi Elazar said: This mishna is disjointed; the tanna who taught this first clause did not teach that second clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. Rav Pappa said: The entire mishna is the opinion of one tanna: This first clause is in the case of the wall of a cave, which is attached from the outset; that latter clause is in the case of the wall of a building, which is built from stones that were detached from the ground.,And this is what the mishna is saying: In the case of one who places a bowl on the wall so that the bowl will be rinsed with the rainwater, that is under the rubric of the verse “but when water is placed upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl so that the wall will be rinsed by means of the bowl, that is not under the rubric of the verse “but when water is placed upon the seed.”,In what case is this statement said? It is said in the case of the wall of a cave, which was always attached to the ground. But in the case of the wall of a building, whose stones were detached and subsequently reattached, if he places the bowl so that the wall will not be damaged, that is when it is not under the rubric of the verse “but when water is placed upon the seed.” But if he places the bowl so that the wall will be rinsed, that is under the rubric of the verse “but when water is placed upon the seed.”,Rava raises a dilemma: |
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81. Origen, Homiliae In Genesim (In Catenis), 8.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 |
82. Porphyry, On Abstinence, 4.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 319 | 4.17. For the polity of the Indians being distributed into many parts, there is one tribe among them of men divinely wise, whom the Greeks are accustomed to call Gymnosophists. But of these there are two sects, over one of which the Bramins preside, but over the other the Samanaeans. The race of the Bramins, however, receive divine wisdom of this kind by succession, in the same manner as the priesthood. But the Samanaeans are elected, and consist of those who wish to possess divine knowledge. And the particulars respecting them are the following, as the Babylonian Bardesanes narrates, who lived in the times of our fathers, and was familiar with those Indians who, together with Damadamis, were sent to Caesar. All the Bramins originate from one stock; for all of them are derived from one father and one mother. But the Samanaeans are not the offspring of one family, being, as we have said, collected from every nation of Indians. A Bramin, however, is not a subject of any government, nor does he contribute any thing together with others to government. And with respect to those that are philosophers, among these some dwell on mountains, and others about the river Ganges. And those that live on mountains feed on autumnal fruits, and on cows' milk coagulated with herbs. But those that reside near the Ganges, live also on autumnal fruits, which are produced in abundance about that river. The land likewise nearly always bears new fruit, together with much rice, which grows spontaneously, and which they use when there is a deficiency of autumnal fruits. But to taste of any other nutriment, or, in short, to touch animal food, is considered by them as equivalent to extreme impurity and impiety. And this is one of their dogmas. They also worship divinity with piety and purity. They spend the day, and the greater part of the night, in hymns and prayers to the Gods; each of them having a cottage to himself, and living, as much as possible, alone. For the Bramins cannot endure to remain with others, nor to speak much; but when this happens to take place, they afterwards withdraw themselves, and do not speak for many days. They likewise frequently fast. But the Samanaeans are, as we have said, elected. When, however, any one is desirous of being enrolled in their order, he proceeds to the rulers of the city; but abandons the city or village that he inhabited, and the wealth and all the other property [130] that he possessed. Having likewise the superfluities of his body cut off, he receives a garment, and departs to the Samanaeans, but does not return either to his wife or children, if he happens to have any, nor does he pay any attention to them, or think that they at all pertain to him. And, with respect to his children indeed, the king provides what is necessary for them, and the relatives provide for the wife. And such is the life of the Samanaeans. But they live out of the city, and spend the whole day in conversation pertaining to divinity. They have also houses and precincts, built by the king, in which they are stewards, who receive a certain emolument from the king, for the purpose of supplying those that dwell in them with nutriment. But their food consists of rice, bread, autumnal fruits, and pot-herbs. And when they enter into their house, the sound of a bell being the signal of their entrance, those that are not Samanaeans depart from it, and the Samanaeans begin immediately to pray. But having prayed, again, on the bell sounding as a signal, the servants give to each Samanaean a platter, (for two of them do not eat out of the same dish,) and feed them with rice. And to him who is in want of a variety of food, a pot-herb is added, or some autumnal fruit. But having eaten as much as is requisite, without any delay they proceed to their accustomed employments. All of them likewise are unmarried, and have no possessions: and so much are both these and the Bramins venerated by the other Indians, that the king also visits them, and requests them to pray to and supplicate the Gods, when any calamity befalls the country, or to advise him how to act. 4.17. 17.For the polity of the Indians being distributed into many parts, there is one tribe among them of men divinely wise, whom the Greeks are accustomed to call Gymnosophists 18. But of these there are two sects, over one of which the Bramins preside, but over the other the Samanaeans. The race of the Bramins, however, receive divine wisdom of this kind by succession, in the same manner as the priesthood. But the Samanaeans are elected, and consist of those who wish to possess divine knowledge. And the particulars respecting them are the following, as the Babylonian Bardesanes 19 narrates, who lived in the times of our fathers, and was familiar with those Indians who, together with Damadamis, were sent to Caesar. All the Bramins originate from one stock; for all of them are derived from one father and one mother. But the Samanaeans are not the offspring of one family, being, as we have said, collected from every nation of Indians. A Bramin, however, is not a subject of any government, nor does he contribute any thing together with others to government. And with respect to those that are philosophers, among these some dwell on mountains, and others about the river Ganges. And those that live on mountains feed on autumnal fruits, and on cows' milk coagulated with herbs. But those that reside near the Ganges, live also on autumnal fruits, which are produced in abundance about that river. The land likewise nearly always bears new fruit, together with much rice, which grows spontaneously, and which they use when there is a deficiency of autumnal fruits. But to taste of any other nutriment, or, in short, to touch animal food, is considered by them as equivalent to extreme impurity and impiety. And this is one of their dogmas. They also worship divinity with piety and purity. They spend the day, and the greater part of the night, in hymns and prayers to the Gods; each of them having a cottage to himself, and living, as much as possible, alone. For the Bramins cannot endure to remain with others, nor to speak much; but when this happens to take place, they afterwards withdraw themselves, and do not speak for many days. They likewise frequently fast. But the Samanaeans are, as we have said, elected. When, however, any one is desirous of being enrolled in their order, he proceeds to the rulers of the city; but abandons the city or village that he inhabited, and the wealth and all the other property |130 that he possessed. Having likewise the superfluities of his body cut off, he receives a garment, and departs to the Samanaeans, but does not return either to his wife or children, if he happens to have any, nor does he pay any attention to them, or think that they at all pertain to him. And, with respect to his children indeed, the king provides what is necessary for them, and the relatives provide for the wife. And such is the life of the Samanaeans. But they live out of the city, and spend the whole day in conversation pertaining to divinity. They have also houses and temples, built by the king, in which they are stewards, who receive a certain emolument from the king, for the purpose of supplying those that dwell in them with nutriment. But their food consists of rice, bread, autumnal fruits, and pot-herbs. And when they enter into their house, the sound of a bell being the signal of their entrance, those that are not Samanaeans depart from it, and the Samanaeans begin immediately to pray. But having prayed, again, on the bell sounding as a signal, the servants give to each Samanaean a platter, (for two of them do not eat out of the same dish,) and feed them with rice. And to him who is in want of a variety of food, a pot-herb is added, or some autumnal fruit. But having eaten as much as is requisite, without any delay they proceed to their accustomed employments. All of them likewise are unmarried, and have no possessions: and so much are both these and the Bramins venerated by the other Indians, that the king also visits them, and requests them to pray to and supplicate the Gods, when any calamity befalls the country, or to advise him how to act. |
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83. Eusebius of Caesarea, Preparation For The Gospel, 9.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315 |
84. Origen, Homilies On Genesis, 8.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 |
85. Babylonian Talmud, Tamid, 31b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the passover sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 49, 50 31b. הראשון בראש וברגל הראש בימינו וחוטמו כלפי זרועו קרניו בין אצבעותיו בית שחיטתו מלמעלן והפדר נתון עליה הרגל של ימין בשמאלו ובית עורן לחוץ השני בשתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ,השלישי בעוקץ וברגל העוקץ בימינו והאליה מדולדלת בין אצבעותיו ואצבע הכבד ושתי כליות עמו הרגל של שמאל בשמאלו ובית עורן לחוץ הרביעי בחזה ובגרה החזה בימינו והגרה בשמאלו וצלעותיו בין שני אצבעותיו החמישי בשתי דפנות של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ הששי קרבים הנתונים בבזך וכרעים על גביהן מלמעלה,הז' בסולת השמיני בחביתים התשיעי ביין הלכו ונתנום מחצי כבש ולמטה במערבו ומלחום וירדו ובאו להן ללשכת הגזית לקרות את שמע:, 31b. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out.,The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above.,The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.,taught in a baraita: The animal’s foreleg and hind leg are bound together, as in the binding of Isaac, son of Abraham.,The mishna teaches that the priests would not tie the lamb by fastening all four of its legs together. The Gemara asks: What is the reason for this? The Gemara answers: This is a matter of dispute between Rav Huna and Rav Ḥisda. One of these Sages said: The animal is not tied because this would constitute degradation of sacred items; and the other one said that the animal is not tied because that method is the one adopted in pagan worship, and is therefore considered to be walking in the statutes of the nations, and the verse states: “You shall not walk in their statutes” (Leviticus 18:3).,The Gemara asks: What is the practical difference between these opinions? The Gemara answers: There is a difference between them in a case where one ties the animal with silk [beshira’ei], which would be considered to be treating the offering in the manner of the nations, but it is not degrading. Alternatively, these opinions differ with regard to a case where the animal is tied with a thread of gold. As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.,§ The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, we learned in a mishna elsewhere (Shekalim 17b) that there were thirteen tables in the Temple. Eight of them were fashioned from marble and were located in the slaughterhouse, north of the altar, where the priests would slaughter the offerings of the most sacred order. Upon these tables they would wash the innards of the offerings, as the cool marble preserved the freshness of the meat.,There were two more tables on the western side of the ramp, south of the altar, one of marble and one of silver. On the table of marble the priests would place the limbs before they would bring them up to the altar. And on the table of silver they would place the ninety-three service vessels brought out from the Chamber of Vessels each morning for the services of that day.,The mishna continues: And in the Entrance Hall there were two tables on its inside, near the opening to the Temple, one of silver and one of gold. On the table of silver the priests would place the shewbread before its entrance to the Sanctuary, after it was baked on Shabbat eve. And on the table of gold they would place the old shewbread upon its exit from the Sanctuary, to be divided among the priests.,The shewbread was not placed on a silver table upon its exit from the Sanctuary, as one promotes in matters of sanctity and one does not demote. Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. And lastly, there was one table of gold inside the Sanctuary. This was the Table for the shewbread, upon which the shewbread always rested (see Exodus 25:23–30).,The Gemara asks: Since there is a principle that there may be no poverty in a place of wealth, i.e., the Temple must always be run in a lavish manner, why did they fashion any tables of marble? Let them fashion all the tables of silver, due to the grandeur of the Temple, or let them fashion them all of gold. Rav Ḥina says in the name of Rabbi Asi, and Rabbi Asi says in the name of Rabbi Shmuel bar Rav Yitzḥak: Gold and silver tables are unfit for the sacrificial limbs because metal scalds. Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.,§ The mishna teaches that the daily offering of the morning was slaughtered at the northwest corner of the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: From where are these matters derived? Rav Ḥisda said: As the verse states, with regard to the daily offering: “This is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, two by day, for a continual burnt offering” (Numbers 28:3). The phrase “two by day” indicates that the lamb must be slaughtered opposite the light of the day. Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight.,This is also taught in a baraita, that the phrase “two by day” teaches that the lamb must be slaughtered opposite the light of the day. The baraita asks: Do you say that this means opposite the light of the day, or does it only mean that two lambs must be sacrificed for the obligation of each day? The baraita answers that when the verse states: “One lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon” (Numbers 28:4), the obligation of each day is thereby stated explicitly. How, then, do I realize the meaning of “two by day”? This teaches that the lamb must be slaughtered opposite the light of the day.,The baraita concludes: How so, i.e., how can this principle be applied to both the morning and the afternoon offerings? The daily offering of the morning was slaughtered opposite the northwest corner of the altar, on the second ring, across from the sun, which rises in the east. And the daily offering of the afternoon was slaughtered opposite the northeast corner of the altar, on the fourth ring of the second row, also called the second ring, again across from the sun, which is located in the west in the afternoon.,§ With regard to the position of the sun, the Gemara relates that Alexander of Macedon asked the Elders of the Negev about ten matters. He said to them: | |
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86. Babylonian Talmud, Berachot, 62b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akedah (binding of isaac), and human sacrifice •akedah (binding of isaac), and the passover sacrifice Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 51 62b. תניא בן עזאי אומר על כל משכב שכב חוץ מן הקרקע על כל מושב שב חוץ מן הקורה אמר שמואל שינה בעמוד השחר כאסטמא לפרזלא יציאה בעמוד השחר כאסטמא לפרזלא,בר קפרא הוה מזבן מילי בדינרי עד דכפנת אכול עד דצחית שתי עד דרתחא קדרך שפוך קרנא קריא ברומי בר מזבין תאני תאני דאבוך זבין,אמר להו אביי לרבנן כי עייליתו בשבילי דמחוזא למיפק ביה בחקלא לא תחזו לא להך גיסא ולא להך גיסא דלמא יתבי נשי ולאו אורח ארעא לאסתכולי בהו,רב ספרא על לבית הכסא אתא רבי אבא נחר ליה אבבא אמר ליה ליעול מר בתר דנפק אמר ליה עד השתא לא עיילת לשעיר וגמרת לך מילי דשעיר לאו הכי תנן מדורה היתה שם ובית הכסא של כבוד וזה היה כבודו מצאו נעול בידוע שיש שם אדם מצאו פתוח בידוע שאין שם אדם אלמא לאו אורח ארעא הוא,והוא סבר מסוכן הוא דתניא רבן שמעון בן גמליאל אומר עמוד החוזר מביא את האדם לידי הדרוקן סילון החוזר מביא את האדם לידי ירקון,רבי אלעזר על לבית הכסא אתא ההוא פרסאה דחקיה קם ר' אלעזר ונפק אתא דרקונא שמטיה לכרכשיה קרי עליה רבי אלעזר (ישעיהו מג, ד) ואתן אדם תחתיך אל תקרי אדם אלא אדום:,(שמואל א כד, יא) ואמר להרגך ותחס עליך,ואמר ואמרתי מיבעי ליה ותחס וחסתי מיבעי ליה אמר רבי אלעזר אמר לו דוד לשאול מן התורה בן הריגה אתה שהרי רודף אתה והתורה אמרה בא להרגך השכם להרגו אלא צניעות שהיתה בך היא חסה עליך,ומאי היא דכתיב (שמואל א כד, ד) ויבא אל גדרות הצאן על הדרך ושם מערה ויבא שאול להסך את רגליו תנא גדר לפנים מן גדר ומערה לפנים ממערה להסך אמר ר' אלעזר מלמד שסכך עצמו כסוכה:,(שמואל א כד, ה) ויקם דוד ויכרת את כנף המעיל אשר לשאול בלט אמר ר' יוסי בר' חנינא כל המבזה את הבגדים סוף אינו נהנה מהם שנאמר (מלכים א א, א) והמלך דוד זקן בא בימים ויכסוהו בבגדים ולא יחם לו:,(שמואל א כו, יט) אם ה' הסיתך בי ירח מנחה אמר רבי אלעזר אמר ליה הקב"ה לדוד מסית קרית לי הרי אני מכשילך בדבר שאפי' תינוקות של בית רבן יודעים אותו דכתיב (שמות ל, יב) כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כפר נפשו וגו' מיד (דברי הימים א כא, א) ויעמוד שטן על ישראל וכתיב (שמואל ב כד, א) ויסת את דוד בהם לאמר לך מנה את ישראל וכיון דמנינהו לא שקל מינייהו כופר דכתיב (שמואל ב כד, טו) ויתן ה' דבר בישראל מהבקר ועד עת מועד,מאי עת מועד אמר שמואל סבא חתניה דרבי חנינא משמיה דרבי חנינא משעת שחיטת התמיד עד שעת זריקתו רבי יוחנן אמר עד חצות ממש:,(שמואל ב כד, טז) ויאמר למלאך המשחית בעם רב אמר רבי אלעזר אמר ליה הקב"ה למלאך טול לי רב שבהם שיש בו ליפרע מהם כמה חובות באותה שעה מת אבישי בן צרויה ששקול כרובה של סנהדרין:,(דברי הימים א כא, טו) ובהשחית ראה ה' וינחם מאי ראה,אמר רב ראה יעקב אבינו דכתיב (בראשית לב, ג) ויאמר יעקב כאשר ראם ושמואל אמר אפרו של יצחק ראה שנאמר (בראשית כב, ח) אלהים יראה לו השה,רבי יצחק נפחא אמר כסף כפורים ראה שנאמר (שמות ל, טז) ולקחת את כסף הכפורים מאת בני ישראל וגו' רבי יוחנן אמר בית המקדש ראה דכתיב (בראשית כב, יד) בהר ה' יראה,פליגי בה ר' יעקב בר אידי ורבי שמואל בר נחמני חד אמר כסף הכפורים ראה וחד אמר בית המקדש ראה ומסתברא כמאן דאמר בית המקדש ראה שנאמר (בראשית כב, יד) אשר יאמר היום בהר ה' יראה:,לא יכנס אדם להר הבית במקלו וכו': מאי קפנדריא אמר רבא קפנדריא כשמה ורב חנא בר אדא משמיה דרב סמא בריה דרב מרי אמר כמאן דאמר אינש אדמקיפנא אדרי איעול בהא אמר רב נחמן אמר רבה בר אבוה הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא מותר לעשותו קפנדריא,רבי אבהו אמר אם היה שביל מעיקרו מותר אמר ר' חלבו אמר רב הונא הנכנס לבית הכנסת להתפלל מותר לעשותו קפנדריא שנאמר (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים וגו':,ורקיקה מקל וחומר: אמר רב ביבי אמר ר' יהושע בן לוי כל הרוקק בהר הבית בזמן הזה כאילו רוקק בבת עינו שנאמר (מלכים א ט, ג) והיה עיני ולבי שם כל הימים,אמר רבא רקיקה בבית הכנסת שריא מידי דהוה אמנעל מה מנעל בהר הבית אסור בבית הכנסת מותר אף רקיקה בהר הבית הוא דאסור בבית הכנסת שרי,אמר ליה רב פפא לרבא ואמרי לה רבינא לרבא ואמרי לה רב אדא בר מתנא לרבא אדיליף ממנעל נילף מקפנדריא,אמר ליה תנא יליף ממנעל ואת אמרת מקפנדריא מאי היא דתניא לא יכנס אדם להר הבית לא במקלו שבידו ולא במנעלו שברגלו ולא במעות הצרורים לו בסדינו ובפונדתו מופשלת לאחוריו ולא יעשנה קפנדריא ורקיקה מקל וחומר ממנעל ומה מנעל שאין בו דרך בזיון אמרה תורה (שמות ג, ה) של נעליך מעל רגליך רקיקה שהיא דרך בזיון לא כל שכן,רבי יוסי בר יהודה אומר אינו צריך הרי הוא אומר (אסתר ד, ב) כי אין לבא אל שער המלך בלבוש שק והלא דברים קל וחומר ומה שק שאינו מאוס לפני בשר ודם כך רקיקה שהיא מאוסה לפני מלך מלכי המלכים לא כל שכן,אמר ליה אנא הכי קאמינא נימא הכא לחומרא והכא לחומרא | 62b. Continuing with the subject of health, it was taught in a baraita: Ben Azzai says: On all beds, lie, except for the ground. On all seats, sit, except for a beam, lest you fall off. Shmuel said: Sleeping at dawn is as effective as forging [istema] is to iron. A bowel movement at dawn is as beneficial as forging is to iron.,Similarly, the Gemara relates: Bar Kappara would sell sayings for dinars; he would express his ideas in brief maxims. For example: If you are hungry, eat; do not delay eating, as the hunger may pass and your food will be of no benefit. So too, if you are thirsty, drink; while the pot is still boiling, pour it out before it cools off. This is a metaphor for relieving oneself. Bar Kappara also said: When the horn is sounded in Rome, signifying that there is demand for figs in the Roman market, son of a fig seller, sell your father’s figs, even without his permission, so as not to miss the opportunity.,Abaye said to the Sages: When you enter the paths of the city of Meḥoza in order to go out and defecate in a field, look neither to one side nor to the other, as perhaps women are sitting there and it is improper to look at them.,The Gemara relates: Rav Safra once entered a bathroom, when Rabbi Abba came along. To determine if he could enter, Rabbi Abba coughed next to the door. Rav Safra said to him: Enter, master. When he came out, Rabbi Abba said to him: Until now, you never entered Seir, the land of the Edomites, who are not strict in their practice of modesty, and yet you already learned the customs of Seir? Didn’t we learn in the mishna concerning the Temple: There was a fire next to the ritual bath, and a bathroom of honor. And this was its honor: If one found it locked, it was known that someone was inside; if he found it open, it was known that no one was inside. Speaking in the bathroom is not a desired mode of behavior.,The Gemara explains the opinion of Rav Safra, who told Rabbi Abba that he could enter while in the bathroom: Rav Safra held that it was dangerous for Rabbi Abba. If he waited and was uncertain whether or not he could enter, he would endanger himself. As it was taught in a baraita: Rabbi Shimon ben Gamliel says: A column of feces that is held back because one cannot relieve himself causes dropsy [hidrokan]. A stream [silon] of urine that is held back causes jaundice.,The Gemara relates that Rabbi Elazar entered a bathroom. This Roman came and pushed him away. Rabbi Elazar stood and left, and a serpent came and ripped out the intestines of the Roman. Rabbi Elazar recited the following verse about the Roman: “Therefore I will give man [adam] for you” (Isaiah 43:4); do not read it as adam, but rather read it as Edom, meaning a Roman.,With regard to modesty in a bathroom, the Gemara cites an additional biblical allusion. When David found Saul in the cave and spared him, tearing the corner of his coat, he said to him: “Behold this day, your eyes have seen how the Lord has delivered you today into my hand in the cave, and he said to kill you; and you spared you” (I Samuel 24:10).,The Gemara asks: Why does the verse say: And he said? It should say: And I said. Why does the verse say: And you spared? It should say: And I spared. Rather, Rabbi Elazar said: David said to Saul: By Torah law, you should be killed, as you are a pursuer who seeks to kill me, and the Torah says: If one comes to kill you, kill him first. But it was the modesty that you displayed that spared you.,And what is this modesty? As it is written: “And he came to the sheepcotes by the way, where there was a cave, and Saul went in to cover his feet, to defecate. Now David and his men were sitting in the innermost parts of the cave” (I Samuel 24:3). It was taught that the Sages said: There was a fence within a fence, and a cave within a cave, and Saul entered to defecate in the interest of modesty. With regard to the use of the term, to cover his feet, Rabbi Elazar said: This teaches that, even there, he covered himself with his garment like a sukka.,The Gemara continues with a homiletic interpretation of the verse: “Then David arose, and cut off the corner of Saul’s robe privily” (I Samuel 24:4). Rabbi Yosei, son of Rabbi Ḥanina, said: Anyone who treats clothing with contempt, like David who tore Saul’s robe for no reason, will be punished in that ultimately he will not benefit from his garments, as it is stated: “Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat” (I Kings 1:1).,As for David’s statement to Saul: “If it be the Lord that has incited you against me, let Him accept an offering” (I Samuel 26:19), Rabbi Elazar said that the Holy One, Blessed be He, said to David: Do you call Me an inciter? In retribution, I will cause you to fail in a matter that even schoolchildren know, as it is written: “When you take the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the Lord, when you number them; that there be no plague among them, when you number them” (Exodus 30:12). Immediately after God said this to David, “Satan stood up against Israel and incited David to number Israel” (I Chronicles 21:1). Moreover, it is written: “And again the anger of the Lord was kindled against Israel, and He incited David against them, saying: Go, number Israel and Judea” (II Samuel 24:1). The proportional response to David’s calling God an inciter was that He incited David. And when he counted them, he did not take a ransom from them, and he was punished, as it is written: “So the Lord sent a pestilence upon Israel from the morning even to the appointed time” (II Samuel 24:15).,The Gemara asks: What is the meaning of the appointed time? Shmuel the elder, father-in-law of Rabbi Ḥanina, said in the name of Rabbi Ḥanina: It means from when the daily offering is slaughtered until when its blood is sprinkled. Rabbi Yoḥa said: It means precisely until noon.,It is also stated there: “The Lord repented Him of the evil and said to the angel that destroyed the many [rav] people: It is enough; now stay your hand” (II Samuel 24:16). Explaining the meaning of the word rav, Rabbi Elazar said that the Holy One, Blessed be He, said to the angel: Take for me a great one [rav] from among them, who is worthy of defraying several of Israel’s debts. As a result, at that moment Avishai ben Tzeruya, who was equivalent to the majority of the Sanhedrin, died. His death atoned for the entire nation.,On a parallel note, it is said: “The Lord beheld, and He repented him of the evil” (I Chronicles 21:15). The Gemara asks: What did the Lord behold?,Rav said: He saw and remembered the patriarch, Jacob, about whom the term seeing is used: “And Jacob said when he saw them [ra’am]: This is God’s camp” (Genesis 32:3). And Shmuel said: He saw and remembered Isaac’s ashes, as it is said in the portion of the binding of Isaac: “God will provide [yireh] Himself the lamb for a burnt-offering” (Genesis 22:8).,Rabbi Yitzḥak Nappaḥa said: He saw the money of atonement that Israel gave when they were counted during the Exodus from Egypt, as it is stated: “And you shall take the atonement money from the children of Israel, and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls” (Exodus 30:16). Rabbi Yoḥa said: He saw the Temple, as it is written: “On the mount where the Lord is seen [yera’e]” (Genesis 22:14).,Additional amora’im, Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani, differed in their opinions of what God saw. One said: He saw the money of atonement, and one said: He saw the Temple. And it stands to reason like the one who says that he saw the Temple, as it is stated: “And Abraham called the name of that place: The Lord will see; as it is said to this day: On the mount where the Lord is seen” (Genesis 22:14); generations later, they will recall the initial revelation on Mount Moria, as the angel also appeared to David on this mountain.,We learned in the mishna that, in deference to the Temple, a person may not enter the Temple Mount with his staff and his shoes. He may not make it a kappandarya. The Gemara asks: What is the meaning of kappandarya? Rava said: Kappandarya, as its name implies; a shortcut. Rav Ḥana bar Adda in the name of Rav Sama, son of Rav Mari, said: One may interpret this as an acrostic, as people say: Instead of circumventing the rows of houses [ademakifna adarei], I will enter this [ei’ol beha] one. Rav Naḥman said that Rabba bar Avuh said: This halakha applies in a synagogue as well. However, one who enters a synagogue not intending to make it a shortcut is permitted to make it a shortcut if he later changed his mind.,Similarly, Rabbi Abbahu said: If it was originally a path that passed through the site where the synagogue was erected, one is permitted to pass through, as the public right of passage is not negated by the construction of a synagogue. Rabbi Ḥelbo said that Rav Huna said: One who enters a synagogue to pray is permitted to make it a shortcut, as it is stated: “But when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to worship shall go forth by the way of the south gate” (Ezekiel 46:9).,We learned in the mishna that spitting on the Temple Mount is prohibited through an a fortiori inference. Rav Beivai said that Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount, even today, it is as if he spit in the pupil of God’s eye, as it is stated: “And My eyes and My heart shall be there perpetually” (I Kings 9:3).,Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount but permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount but permitted in a synagogue.,Rav Pappa said to Rava, and some say that Ravina said to Rava, and some say that Rav Adda bar Mattana said to Rava: Instead of deriving this from the case of wearing a shoe, derive it from the case of a shortcut. Just as a shortcut through a synagogue is prohibited, so too is spitting prohibited.,Rava said to him: The tanna derives the prohibition of spitting from the case of a shoe, and you say that it should be derived from the case of a shortcut? The Gemara elaborates: What is this derivation from the case of a shoe? As it was taught in a baraita: One may neither enter the Temple Mount with his staff in his hand, nor with his shoes on his feet, nor with money tied in his cloth and with his money-belt slung behind him, nor should one make it a shortcut. All the more so, spitting is prohibited a fortiori from the halakha with regard to wearing a shoe. Just as with regard to a shoe, which is generally not considered contemptuous, the Torah said: “Put off your shoes from off your feet, for the place upon which you stand is holy ground” (Exodus 3:5), all the more so spitting, which is considered contemptuous, should be prohibited.,Rabbi Yosei bar Yehuda, says: This a fortiori inference is unnecessary. It could be otherwise derived. It says: “For none may enter within the king’s gate clothed with sackcloth” (Esther 4:2). This matter can be inferred a fortiori: Just as sackcloth, which is generally not considered repulsive before one who is flesh and blood, is forbidden within the king’s gate, all the more so spitting, which is repulsive, should be forbidden before the King of Kings.,The one who challenged him, Rav Pappa or Ravina, said to Rava: I intended to say the following: Let us say, be stringent here, with regard to the Temple Mount, and be stringent here, with regard to the synagogue, |
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87. Basil of Caesarea, Adversus Eunomium (Libri 5), 31.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, isaac’s participation in •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 308 |
88. Ambrose, On Abraham, 1.5.43, 1.8.68-1.8.69 (4th cent. CE - 4th cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of •sacrifice of isaac, ethical interpretation of •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 312, 332 |
89. Ambrose, Isaac, Or The Soul, 1.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 |
90. Julian (Emperor), Misopogon (Sc.), 353a (4th cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 320, 322 |
91. Libanius, Orations, 64.48.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323 |
92. Jerome, De Nominibus Hebraicis, 7.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 |
93. Jerome, Quaestionum Hebraicarum In Genesim (Hebraicarum Quaestionum In Genesim), 28.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •joy, sacrifice of isaac and •sacrifice of isaac •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 332 |
94. Stobaeus, Anthology, 2.7.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323 |
95. Stoic School, Stoicor. Veter. Fragm., 2.1002-2.1003, 3.431-3.433, 3.438 Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of •joy, sacrifice of isaac and •sacrifice of isaac, allegorical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 321, 326 |
96. Epigraphy, Ig, 4.4.8 Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 324 |
97. Alexander Polyhistor, Ap. Eusebius, Praeparatio Evangelica, 9.19 Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315 |
98. Philo of Alexandria, De Animalibus, 7 Tagged with subjects: •sacrifice of isaac, as binding •sacrifice of isaac, as complete and perfect Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3 |
99. Anon., Pirqe Rabbi Eliezer, 32 Tagged with subjects: •sacrifice of isaac, sarah’s death and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 373 | 32. "Whence do we know concerning Solomon? Because it is said, \"Behold, a son shall be born to thee, who shall be a man of rest,… for his name shall be |
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100. John Chrysostom, Orig., 34 Tagged with subjects: •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 |
101. Anon., Leges Publicae, proem. 24 Tagged with subjects: •isaac, informed in advance of sacrifice Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 116 |
102. Hebrew Bible, 2 Kings, 3.1 Tagged with subjects: •sacrifice, of isaac Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404 |
103. Plutarch, Enneades, 268 Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, ethical interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 320 |
104. Josephus, Genesis Apocryphon, 45 Tagged with subjects: •sacrifice of isaac •sacrifice of isaac, as abraham’s greatest deed •sacrifice of isaac, literal interpretation of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 303 |
105. Artapanus, Jubilees, 17.15, 17.15-18.19, 17.16, 17.17, 17.17-18.19, 17.18 Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 305 |
106. Cyril of Alexandria, Glaph. In Gen., 45 Tagged with subjects: •isaac, informed in advance of sacrifice Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 116 |