1. Hebrew Bible, Deuteronomy, 1.16-1.18, 4.19, 8.15, 14.4-14.5, 16.2, 16.6-16.7, 17.8, 17.10, 18.15, 32.23-32.24, 32.36, 33.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Aristotle, on domestic vs. wild animals • Beast, Wild • Wilderness • Wilderness/Desert, Israel in • Wilderness/desert • oxen, and wild oxen • synagogue, wilderness tradition • wild animals • wilderness • wilderness passim, place
Found in books: Allison (2018), 4 Baruch, 22, 320; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 147; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 64, 79, 124; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 222, 223, 463; Levison (2023), The Greek Life of Adam and Eve. 269, 399, 414, 692, 843; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 94, 215; Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 12; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 123, 134; Stuckenbruck (2007), 1 Enoch 91-108, 105, 595
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1.16 וָאֲצַוֶּה אֶת־שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין־אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק בֵּין־אִישׁ וּבֵין־אָחִיו וּבֵין גֵּרוֹ׃ 1.17 לֹא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן לֹא תָגוּרוּ מִפְּנֵי־אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו׃ 1.18 וָאֲצַוֶּה אֶתְכֶם בָּעֵת הַהִוא אֵת כָּל־הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּן׃
4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
8.15 הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 14.5 אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃
16.2 וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃
16.2 צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
16.6 כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃ 16.7 וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃
17.8 כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃' 1
8.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃
32.23 אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24 מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃
32.36 כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃
33.2 וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃
33.2 וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃'' None | sup>
1.16 And I charged your judges at that time, saying: ‘Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger that is with him. 1.17 Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God’s; and the cause that is too hard for you ye shall bring unto me, and I will hear it.’ 1.18 And I commanded you at that time all the things which ye should do.
4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
8.15 who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint; 14.5 the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep.
16.2 And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.
16.6 but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt. 16.7 And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents.
17.8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.
17.10 And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.
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8.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
32.23 I will heap evils upon them; I will spend Mine arrows upon them; 32.24 The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.
32.36 For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.
33.2 And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.' ' None |
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2. Hebrew Bible, Exodus, 13.21, 14.12, 14.19, 15.22, 15.25-15.26, 16.9, 18.13-18.27, 19.15, 19.19, 24.16-24.17, 25.8-25.9, 33.21-33.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Wilderness • Wilderness/Desert, Israel in • Wilderness/desert • synagogue, wilderness tradition • wilderness • wilderness generation • wilderness passim, of Sin • wilderness passim, place • wilderness wanderings • wilderness, tabernacle in
Found in books: Allison (2018), 4 Baruch, 176, 345; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40, 63, 64, 88, 124, 150; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 285; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 185, 222, 295; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 165; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 70; Levison (2023), The Greek Life of Adam and Eve. 371, 454, 506, 596, 692, 752; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 266; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 14, 97, 102, 117, 118, 119, 120, 121, 125, 136; Stuckenbruck (2007), 1 Enoch 91-108, 105, 108
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13.21 וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃
14.12 הֲלֹא־זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת־מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת־מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר׃
14.19 וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃
15.22 וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃
15.25 וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃ 15.26 וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃
16.9 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃
18.13 וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָרֶב׃ 18.14 וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכָל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָרֶב׃ 18.15 וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי־יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים׃ 18.16 כִּי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָיו׃ 18.17 וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה׃ 18.18 נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּךָ׃ 18.19 עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִים׃' '18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 18.22 וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ׃ 18.23 אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָכָלְתָּ עֲמֹד וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלוֹם׃ 18.24 וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר׃ 18.25 וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 18.26 וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם׃ 18.27 וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצוֹ׃
19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃
19.19 וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃
24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17 וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃
25.8 וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 25.9 כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃
33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃'' None | sup>
13.21 And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:
14.12 Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’
14.19 And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;
15.22 And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
15.25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them; 15.26 and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’
16.9 And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’
18.13 And it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening. 18.14 And when Moses’father-in-law saw all that he did to the people, he said: ‘What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand about thee from morning unto even?’ 18.15 And Moses said unto his father-in-law: ‘Because the people come unto me to inquire of God; 18.16 when they have a matter, it cometh unto me; and I judge between a man and his neighbour, and I make them know the statutes of God, and His laws.’ 18.17 And Moses’father-in-law said unto him: ‘The thing that thou doest is not good. 18.18 Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone. 18.19 Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people before God, and bring thou the causes unto God. 18.20 And thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do. 18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18.22 And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee. 18.23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.’ 18.24 So Moses hearkened to the voice of his father-in-law, and did all that he had said. 18.25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18.26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 18.27 And Moses let his father-in-law depart; and he went his way into his own land.
19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’
19.19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24.17 And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
25.8 And let them make Me a sanctuary, that I may dwell among them. 25.9 According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.
33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.' ' None |
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3. Hebrew Bible, Genesis, 2.7, 3.22, 12.1-12.3, 12.6-12.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Wilderness • Wilderness/Desert, Israel in • adne ha-sadeh (field humans), as wild animals • wilderness • wilderness passim, place • wilderness, migration to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220, 221, 228, 229; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 285; Levison (2023), The Greek Life of Adam and Eve. 4, 144, 190, 191, 192, 193, 294, 330, 333, 394, 395, 400, 407, 408, 415, 489, 498, 557, 584, 596, 610, 665, 694, 700, 757, 830, 836, 985; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 219; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104; Stuckenbruck (2007), 1 Enoch 91-108, 724
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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
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 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃
12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 1
2.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃' ' None | sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
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.’
12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 1
2.7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him. 12.8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.' ' None |
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4. Hebrew Bible, Leviticus, 7.26-7.27, 11.5-11.7, 11.9-11.11, 11.22, 11.27, 24.10, 24.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Aristotle, on domestic vs. wild animals • Beast, Wild • Wilderness • adne ha-sadeh (field humans), as wild animals • oxen, and wild oxen • wild animals • wilderness wanderings
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 222; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 118; Levison (2023), The Greek Life of Adam and Eve. 232, 595; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 97, 207, 215, 219, 224; Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 12, 99
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7.26 וְכָל־דָּם לֹא תֹאכְלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם לָעוֹף וְלַבְּהֵמָה׃ 7.27 כָּל־נֶפֶשׁ אֲשֶׁר־תֹּאכַל כָּל־דָּם וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃
11.5 וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃ 11.6 וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 11.7 וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃
11.9 אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃' '11.11 וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃
11.22 אֶת־אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת־הָאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ וְאֶת־הַחַרְגֹּל לְמִינֵהוּ וְאֶת־הֶחָגָב לְמִינֵהוּ׃
11.27 וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃
24.13 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃'' None | sup>
7.26 And ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 7.27 Whosoever it be that eateth any blood, that soul shall be cut off from his people.
11.5 And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you. 11.6 And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you 11.7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.
11.9 These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat. 11.10 And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you, 11.11 and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.
11.22 even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds.
11.27 And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even.
24.10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.
24.13 And the LORD spoke unto Moses, saying:'' None |
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5. Hebrew Bible, Numbers, 9.1-9.14, 11.1, 11.5, 11.10-11.18, 11.20, 14.4, 14.13-14.19, 14.33, 15.35-15.36, 21.1, 21.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Wilderness • Wilderness/desert • wilderness • wilderness generation • wilderness passim, place
Found in books: Allison (2018), 4 Baruch, 384, 446; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 147; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 284, 285; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 222; Levison (2023), The Greek Life of Adam and Eve. 397, 399, 400; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 269; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 97, 100, 102, 113, 117, 118, 122
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9.1 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃
9.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2 וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.2 וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.3 בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4 וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 9.5 וַיַּעֲשׂוּ אֶת־הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 9.6 וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃ 9.7 וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 9.8 וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃ 9.9 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃' 9.11 בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃
9.12 לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃
9.13 וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃
9.14 וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃
11.1 וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר־בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה׃
11.1 וַיִּשְׁמַע מֹשֶׁה אֶת־הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו אִישׁ לְפֶתַח אָהֳלוֹ וַיִּחַר־אַף יְהוָה מְאֹד וּבְעֵינֵי מֹשֶׁה רָע׃
11.5 זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃
11.11 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃
11.12 הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃
11.13 מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃
11.14 לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃
11.15 וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃
11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃
11.17 וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃
11.18 וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃
14.4 וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃
14.4 וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃
14.13 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃ 14.14 וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 14.15 וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃ 14.16 מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃ 14.17 וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 14.18 יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 14.19 סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃
14.33 וּבְנֵיכֶם יִהְיוּ רֹעִים בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְנָשְׂאוּ אֶת־זְנוּתֵיכֶם עַד־תֹּם פִּגְרֵיכֶם בַּמִּדְבָּר׃
15.35 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 15.36 וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃
21.1 וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃
21.1 וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃
21.6 וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃'' None | sup>
9.1 And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying: 9.2 ’Let the children of Israel keep the passover in its appointed season. 9.3 In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’ 9.4 And Moses spoke unto the children of Israel, that they should keep the passover. 9.5 And they kept the passover in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai; according to all that the LORD commanded Moses, so did the children of Israel. 9.6 But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day. 9.7 And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’ 9.8 And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’ 9.9 And the LORD spoke unto Moses, saying:
9.10 ’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD;
9.11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;
9.12 they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it.
9.13 But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.
9.14 And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’
11.1 And the people were as murmurers, speaking evil in the ears of the LORD; and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp.
11.5 We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
11.10 And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased.
11.11 And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?
11.12 Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?
11.13 Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.
11.14 I am not able to bear all this people myself alone, because it is too heavy for me.
11.15 And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’
11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.
11.17 And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
11.18 And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat.
11.20 but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’
14.4 And they said one to another: ‘Let us make a captain, and let us return into Egypt.’
14.13 And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them— 14.14 they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night; 14.15 now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying: 14.16 Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness. 14.17 And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying: 14.18 The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. 14.19 Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’
14.33 And your children shall be wanderers in the wilderness forty years, and shall bear your strayings, until your carcasses be consumed in the wilderness.
15.35 And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’ 15.36 And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.
21.1 And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.
21.6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.' ' None |
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6. Hebrew Bible, Psalms, 77.25, 78.25, 78.56, 94.10, 95.10, 105.9-105.13, 105.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Wilderness/Desert, Israel in • wilderness • wilderness passim, of Sin • wilderness passim, place • wilderness, sin in
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47, 74, 78, 86, 88, 90, 91, 110, 117, 143, 256, 284, 304; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 26, 100, 102, 113, 114, 117, 121, 123, 125, 128; Stuckenbruck (2007), 1 Enoch 91-108, 595, 723
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78.25 לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃
78.56 וַיְנַסּוּ וַיַּמְרוּ אֶת־אֱלֹהִים עֶלְיוֹן וְעֵדוֹתָיו לֹא שָׁמָרוּ׃' 105.9 אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 105.12 בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃
105.15 אַל־תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל־תָּרֵעוּ׃'' None | sup>
78.25 Man did eat the bread of the mighty; He sent them provisions to the full.
78.56 Yet they tried and provoked God, the Most High, And kept not His testimonies;
94.10 He that instructeth nations, shall not He correct? Even He that teacheth man knowledge?
95.10 For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;
105.9 The covet which He made with Abraham, And His oath unto Isaac; 105.10 And He established it unto Jacob for a statute, To Israel for an everlasting covet; 105.12 When they were but a few men in number. Yea, very few, and sojourners in it,' "
105.15 'Touch not Mine anointed ones, And do My prophets no harm.'" ' None |
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7. Hebrew Bible, Zephaniah, 3.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Wilderness • Wilderness/Desert, Imagery of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 692; Stuckenbruck (2007), 1 Enoch 91-108, 292
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3.16 בַּיּוֹם הַהוּא יֵאָמֵר לִירוּשָׁלִַם אַל־תִּירָאִי צִיּוֹן אַל־יִרְפּוּ יָדָיִךְ׃'' None | sup>
3.16 In that day it shall be said to Jerusalem: ‘Fear thou not; O Zion, let not thy hands be slack.'' None |
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8. Hebrew Bible, Isaiah, 11.1-11.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Ziph (wilderness) • wilderness passim, place
Found in books: Levison (2023), The Greek Life of Adam and Eve. 431; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 146; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 460
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11.1 וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1 וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5 וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃'' None | sup>
11.1 And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked. 11.5 And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins.'' None |
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9. Hesiod, Works And Days, 287-290 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Landscape, wild • animal, tame and wild, human and divine
Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 204; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 280
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287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι'288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν ' None | sup>
287 Perses, remember this, serve righteousne'288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat ' None |
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10. Hebrew Bible, Ezekiel, 20.15, 36.25 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Anger, Wild • Wilderness/desert • wilderness generation • wilderness, sin in
Found in books: Allison (2018), 4 Baruch, 309, 370; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 117; Levison (2023), The Greek Life of Adam and Eve. 232; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 269
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36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃' ' None | sup>
36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.' ' None |
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11. Hebrew Bible, 2 Chronicles, 25.15, 30.24, 35.7-35.9 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • synagogue, wilderness tradition • wilderness • wilderness, tabernacle in
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52; Levison (2023), The Greek Life of Adam and Eve. 269, 430
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30.24 כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃
35.7 וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי־עִזִּים הַכֹּל לַפְּסָחִים לְכָל־הַנִּמְצָא לְמִסְפַּר שְׁלֹשִׁים אֶלֶף וּבָקָר שְׁלֹשֶׁת אֲלָפִים אֵלֶּה מֵרְכוּשׁ הַמֶּלֶךְ׃ 35.8 וְשָׂרָיו לִנְדָבָה לָעָם לַכֹּהֲנִים וְלַלְוִיִּם הֵרִימוּ חִלְקִיָּה וּזְכַרְיָהוּ וִיחִיאֵל נְגִידֵי בֵּית הָאֱלֹהִים לַכֹּהֲנִים נָתְנוּ לַפְּסָחִים אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וּבָקָר שְׁלֹשׁ מֵאוֹת׃ 35.9 וכונניהו וְכָנַנְיָהוּ וּשְׁמַעְיָהוּ וּנְתַנְאֵל אֶחָיו וַחֲשַׁבְיָהוּ וִיעִיאֵל וְיוֹזָבָד שָׂרֵי הַלְוִיִּם הֵרִימוּ לַלְוִיִּם לַפְּסָחִים חֲמֵשֶׁת אֲלָפִים וּבָקָר חֲמֵשׁ מֵאוֹת׃' ' None | sup>
30.24 For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers.
35.7 And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks; these were of the king’s substance. 35.8 And his princes gave willingly unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave unto the priests for the passover-offerings two thousand and six hundred small cattle, and three hundred oxen. 35.9 Coiah also, and Shemaiah and Nethanel, his brethren, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave unto the Levites for the passover-offerings five thousand small cattle, and five hundred oxen.' ' None |
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12. Hebrew Bible, Nehemiah, 1.5, 9.32 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Wilderness • wilderness
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 284, 304; Levison (2023), The Greek Life of Adam and Eve. 843
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1.5 וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃
9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃'' None | sup>
1.5 and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;
9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.'' None |
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13. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • plants, wild • young womens rituals, inherently wild nature attributed to girls
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 188; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 205
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14. Anon., 1 Enoch, 22 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Anger, Wild • Wilderness/Desert, Place of Punishment
Found in books: Levison (2023), The Greek Life of Adam and Eve. 194; Stuckenbruck (2007), 1 Enoch 91-108, 703
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22 And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\''' None |
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15. Anon., Jubilees, 2.17-2.18 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Anger, Wild • Wilderness
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 22; Levison (2023), The Greek Life of Adam and Eve. 520
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2.17 And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18 And it divideth the light from the darkness and for prosperity, that all things may prosper which shoot and grow on the earth.'' None |
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16. Anon., Testament of Levi, 18.3 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Wilderness • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 77; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 294
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18.3 And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world.'' None |
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17. Hebrew Bible, Daniel, 9.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Wilderness • wilderness
Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 284; Levison (2023), The Greek Life of Adam and Eve. 843
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9.4 וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃'' None | sup>
9.4 And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,'' None |
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18. Septuagint, Wisdom of Solomon, 15.1-15.8, 16.2-16.3, 16.5, 16.10, 16.20, 17.5-17.8 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Wilderness • Wilderness/Desert, Israel in • wilderness passim, place
Found in books: Levison (2023), The Greek Life of Adam and Eve. 400, 414, 415, 506, 694; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 66, 80, 104; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103, 104, 106, 110, 113, 114, 136; Stuckenbruck (2007), 1 Enoch 91-108, 723
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15.1 But thou, our God, art kind and true,patient, and ruling all things in mercy.
15.1 When I was in distress I called upon the name of the Lord, I hoped for the help of the God of Jacob and was saved; 15.2 For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.2 For the hope and refuge of the poor art Thou, O God. 15.3 (a) For who, O God, is strong except to give thanks unto Thee in truth? 15.3 For to know thee is complete righteousness,and to know thy power is the root of immortality. 15.4 And wherein is a man powerful except in giving thanks to Thy name? 15.4 For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, 15.5 A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart– 15.5 whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners, 15.7 For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
16.5 For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end;
16.5 I will give thanks unto Thee, O God, for Thou hast helped me to (my) salvation; And hast not counted me with sinners to (my) destruction.
16.10 Protect my tongue and my lips with words of truth; Anger and unreasoning wrath put far from me.
16.10 but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them.
16.20 Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste.
17.5 Thou, O Lord, didst choose David (to be) king over Israel, And swaredst to him touching his seed that never should his kingdom fail before Thee.
17.5 And no power of fire was able to give light,nor did the brilliant flames of the stars avail to illumine that hateful night. 17.6 But, for our sins, sinners rose up against us; They assailed us and thrust us out; What Thou hadst not promised to them, they took away (from us) with violence. 17.6 Nothing was shining through to them except a dreadful, self-kindled fire,and in terror they deemed the things which they saw to be worse than that unseen appearance. 17.7 The delusions of their magic art lay humbled,and their boasted wisdom was scornfully rebuked. 17.7 They in no wise glorified Thy honourable name; They set a (worldly) monarchy in place of (that which was) their excellency; 17.8 For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear."' 17.8 They laid waste the throne of David in tumultuous arrogance. But Thou, O God, didst cast them down and remove their seed from the earth, ' None |
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19. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Wilderness • Wilderness, Exile • Wilderness, Suffering • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 78, 124, 125; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 200, 295; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 148
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20. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 256
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21. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Wilderness • Wilderness, Locus for revelation • Wilderness, Purification • wilderness passim, place
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 150, 151, 200; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 154, 155, 180; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117
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22. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Wilderness • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 185
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23. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 40; Levison (2023), The Greek Life of Adam and Eve. 520
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24. Philo of Alexandria, On The Decalogue, 2-17, 52-61 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Wilderness • Wilderness, Locus for revelation • Wilderness, Purification • wilderness passim, of Sin • wilderness passim, place • wilderness, migration to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220, 229; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177, 178, 212; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 104, 106, 131; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 14
| sup>5 Pride is also the cause of many other evils, such as insolence, arrogance, and impiety. And these are the beginnings of foreign and civil wars, allowing nothing whatever to rest in peace in any part, whether it be public or private, by sea or by land. 6 And why need I mention the offences of such men against one another? For even divine things are neglected by pride, even though they are generally thought to be entitled to the highest honour. And what honour can there be where there is not truth also which has an honourable name and reality, since falsehood, on the other hand, is by nature devoid of honour; 8 and these men the sacred scriptures very felicitously liken to men born of a harlot. For as these men are inscribed as the children of all the lovers whom their mothers have had and call their fathers, from ignorance of the one who is by nature their real father, so also these men in cities, not knowing the truly and really existing and true God, have made deities of an innumerable host of false gods. 10 He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with; ' 11 and this is impossible to be effected unless the man dwells apart; and even then it cannot be done in a moment, but only at a much later period, when the impressions of ancient transgressions, originally deeply imprinted, have become by little and little fainter, and gradually become more and more dim, and at last totally effaced; 15 And some persons say that there is also a fourth cause which is not inconsistent with, but as near as possible to the truth; for that, as it was necessary that a conviction should be implanted in the minds of men that these laws were not the inventions of men, but the most indubitable oracles of God, he on that account, led the people as far as possible from the cities into the deep wilderness, which was barren not only of all fruits that admitted of cultivation, 16 but even of wholesome water, in order that, when after having found themselves in want of necessary food, and expecting to be destroyed by hunger and thirst, they should on a sudden find themselves amid abundance of all necessary things, spontaneously springing up around them; the heaven itself raining down upon them food called manna, and as a seasoning delicacy to that meat an abundance of quails from the air; and the bitter water being sweetened so as to become drinkable, and the precipitous rock pouring forth springs of sweet water; then they might no longer look back upon the Nile with wonder, nor be in doubt as to whether those laws were the laws of God, having received a most manifest proof of the fact from the supplies by which they now found their scarcity relieved beyond all their previous expectations; 17 for they would see that he, who had given them a sufficiency of the means of life was now also giving them a means which should contribute to their living well; accordingly, to live at all required meat and drink which they found, though they had never prepared them; and towards living well, and in accordance with nature and decorum, they required laws and enactments, by which they were likely to be improved in their minds. V. 5
2 But we must consider, with all the accuracy possible, each of these oracles separately, not looking upon any one of them as superfluous. Now the best beginning of all living beings is God, and of all virtues, piety. And we must, therefore, speak of these two principles in the first place. There is an error of no small importance which has taken possession of the greater portion of mankind concerning a subject which was likely by itself, or, at least, above all other subjects, to have been fixed with the greatest correctness and truth in the mind of every one; 53 for some nations have made divinities of the four elements, earth and water, and air and fire. Others, of the sun and moon, and of the other planets and fixed stars. Others, again, of the whole world. And they have all invented different appellations, all of them false, for these false gods put out of sight that most supreme and most ancient of all, the Creator, the ruler of the great city, the general of the invincible army, the pilot who always guides everything to its preservation; 54 for they call the earth Proserpine, and Ceres, and Pluto. And the sea they call Neptune, inventing besides a number of marine deities as subservient to him, and vast companies of attendants, both male and female. The air they call Juno; fire, Vulcan; and the sun, Apollo; the moon, Diana; and the evening star, Venus; Lucifer, they call Mercury; 55 and to every one of the stars they have affixed names and given them to the inventors of fables, who have woven together cleverly-contrived imaginations to deceive the ear, and have appeared to have been themselves the ingenious inventors of these names thus given. 56 Again, in their descriptions, they divided the heaven into two parts, each one hemisphere, the one being above the earth and the other under the earth, which they called the Dioscuri; inventing, besides, a marvellous story concerning their living on alternate days. 57 For, as the heaven is everlasting revolving, in a circle without any cessation or interruption, it follows of necessity that each of the hemispheres must every day be in a different position from that which it was in the day before, everything being turned upside down as far as appearance goes, at least; for, in point of fact, there is no such thing as any uppermost or undermost in a spherical figure. And this expression is only used with reference to our own formation and position; that which is over our head being called uppermost, and that which is in the opposite direction being called undermost. 58 Accordingly, to one who understands how to apply himself to philosophy in a genuine, honest spirit, and who lays claim to a guiltless and pure piety, God gives that most beautiful and holy commandment, that he shall not believe that any one of the parts of the world is its own master, for it has been created; and the fact of having been created implies a liability to destruction, even though the thing created may be made immortal by the providence of the Creator; and there was a time once when it had no existence, but it is impiety to say that there was a previous time when God did not exist, and that he was born at some time, and that he does not endure for ever. XIII. 59 But some persons indulge in such foolish notions respecting their judgments on these points, that they not only look upon the things which have been mentioned above as gods, but as each separate one of them as the greatest and first of gods, either because they are really ignorant of the true living God, from their nature being uninstructed, or else because they have no desire to learn, because they believe that there is no cause of things invisible, and appreciable only by the intellect, apart from the objects of the external senses, and this too, though the most distinct possible proof is close at hand; 60 for though, as it is owing to the soul that they live, and form designs, and do everything which is done in human life, they nevertheless have never been able to behold their soul with their eyes, nor would they be able if they were to strive with all imaginable eagerness, wishing to see it as the most beautiful possible of all images or appearances, from a sight of which they might, by a sort of comparison, derive a notion of the uncreated and everlasting God, who rules and guides the whole world in such a way as to secure its preservation, being himself invisible. 61 As, therefore, if any one were to assign the honours of the great king to his satraps and viceroys, he would appear to be not only the most ignorant and senseless of men, but also the most fool-hardy, giving to slaves what belongs to the master; in the same manner, let the man who honours the Creator, with the same honours as those with which he regards the creature, know that he is of all men the most foolish and the most unjust, in giving equal things to unequal persons, and that too not in such a way as to do honour to the inferior, but only to take it from the superior. ' None |
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25. Philo of Alexandria, On Flight And Finding, 138 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • wilderness generation • wilderness passim, place
Found in books: Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 43; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8
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138 for in real truth it is God who showers down heavenly wisdom from above upon all the intellects which are properly disposed for the reception of it, and which are fond of contemplation. But those who have seen and tasted it, are exceedingly delighted with it, and understand indeed what they feel, but do not know what the cause is which has affected them; and on this account they inquire, "What is this which is sweeter than honey and whiter than snow?" And they will be taught by the interpreter of the divine will, that "This is the bread which the Lord has given them to Eat." '' None |
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26. Philo of Alexandria, On The Migration of Abraham, 1-126, 216-225 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Wilderness • wilderness passim, place • wilderness, migration to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 221, 229; Levison (2023), The Greek Life of Adam and Eve. 557; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 82, 104
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1 And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father\'s house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed." '2 God, wishing to purify the soul of man, first of all gives it an impulse towards complete salvation, namely, a change of abode, so as to quit the three regions of the body, the outward sense and speech according to utterance; for his country is the emblem of the body, and his kindred are the symbol of the outward sense, and his father's house of speech. Why so? " '3 Because the body derives its composition from the earth, and is again dissolved into earth; and Moses is a witness of this when he says, "Dust thou art, and unto dust shalt thou Return." For he says, that man was compounded by God fashioning a lump of clay into the form of a man; and it follows of necessity that, a composite being, when dissolved, must be dissolved into its component parts. But the outward sense in nearly connected with and akin to the mind, the irrational part to the rational, since they are both parts of one soul; but speech is the abode of the father, because our father is the mind, which implants in each of its parts its own powers, and distributes its energies among them, undertaking the care and superintendence of them all; and the abode in which it dwells is speech, a dwelling separated from the rest of the house; for as the hearth is the abode of a man, so is speech of the mind: 4 at all events, it displays itself, and all the notions which it conceives, arranging them and setting them in order in speech, as if in a house. And you must not wonder that Moses has called speech in man the abode of the mind, for he also says, that the mind or the universe, that is to say, God, has for his abode his own word. 5 And the practiser of virtue, Jacob, seizing on this apprehension, confesses in express words that, "This is no other than the house of God," an expression equivalent to, The house of God is not this thing, or anything which can be made the subject of ocular demonstration, or, in short, anything which comes under the province of the outward senses, but is invisible, destitute of all specific form, only to be comprehended by the soul as soul. 6 What, then, can it be except the Word, which is more ancient than all the things which were the objects of creation, and by means of which it is the Ruler of the universe, taking hold of it as a rudder, governs all things. And when he was fashioning the world, he used this as his instrument for the blameless argument of all the things which he was completing. II. 7 That he means by Abraham\'s country the body, and by his kindred the outward senses, and by his father\'s house uttered speech, we have now shown. But the command, "Depart from them," is not like or equivalent to, Be separated from them according to your essence, since that would be the injunction of one who was pronouncing sentence of death. But it is the same as saying, Be alienated from them in your mind, allowing none of them to cling to you, standing above them all; 8 they are your subjects, use them not as your rulers; since you are a king, learn to govern and not to be governed; know yourself all your life, as Moses teaches us in many passages where he says, "Take heed to Thyself." For thus you will perceive what you ought to be obedient to, and what you ought to be the master of. 9 Depart therefore from the earthly parts which envelop you, O my friend, fleeing from that base and polluted prison house of the body, and from the keepers as it were of the prison, its pleasures and appetites, putting forth all your strength and all your power so as to suffer none of thy good things to come to harm, but improving all your good faculties together and unitedly.
10 Depart also from thy kindred, outward senses; for now indeed you have given yourself up to each of them to be made use of as it will, and you have become a good, the property of others who have borrowed you, having lost your own power over yourself. But you know that, even though all men are silent on the subject, your eyes lead you, and so do your ears, and all the rest of the multitude of that kindred connection, towards those objects which are pleasing to themselves.
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1 But if you choose to collect again those portions of yourself which you have lent away, and to invest yourself with the possession of yourself, without separating off or alienating any part of it, you will have a happy life, enjoying for ever and ever the fruit of good things which belong not to strangers but to yourself.
12 But now rise up also and quit speech according to utterance, which Moses here represents God as calling your father's house, that you may not be deceived by the specious beauty of words and names, and so be separated from that real beauty which exists in the things themselves which are intended by these names. For it is absurd for a shadow to be looked upon as of more importance than the bodies themselves, or for an imitation to carry off the palm from the model. Now the interpretation resembles a shadow and an imitation, but the nature of things signified under these expressions, thus interpreted, resemble the bodies and original models which the man who aims at being such and such rather than at appearing so must cling to, removing to a distance from the other things. III. " 13 When therefore the mind begins to become acquainted with itself, and to dwell among the speculations which come under the province of the intellect, all the inclinations of the soul for the species which is comprehensible by the intellect will be repelled, which inclination is called by the Hebrews, Lot; for which reason the wise man is represented as distinctly saying, "Depart, and separate yourself from Me;" for it is impossible for a man who is overwhelmed with the love of incorporeal and imperishable objects to dwell with one, whose every inclination is towards the mortal objects of the outward senses. ' "
14 Very beautifully therefore has the sacred interpreter of God's will entitled one entire holy volume of the giving of the law, the Exodus, having thus found out an appropriate name for the oracles contained therein. For being a man desirous of giving instruction and exceedingly ready to admonish and correct, he desires to remove the whole of the people of the soul as a multitude capable of receiving admonition and correction from the country of Egypt, that is to say, the body, and to take them out from among its inhabitants, thinking it a most terrible and grievous burden that the mind which is endowed with the faculty of sight should be oppressed by the pleasures of the flesh, and should obey whatever commands the relentless desires choose to impose upon it. " 15 Therefore, after the merciful God has instructed this people, groaning and bitterly weeping for the abundance of the things concerning the body, and the exceeding supply of external things (for it is said, "The children of Israel groaned by reason of the Works") when, God, I say, had instructed them about their going out, the prophet himself led them forth in safety.
16 But there are some persons who have made a treaty with the body to last till the day of their death, and who have buried themselves in it as in a chest or coffin or whatever else you like to call it, of whom all the parts which are devoted to the slavery of the body and of the passions are consigned to oblivion and buried. But if anything well affected towards virtue has shot up by the side of it, that is preserved in the recollection, by means of which good things are naturally destined to be kept alive. IV.
17 Accordingly, the sacred scriptures command the bones of Joseph--I mean by this the only parts of such a soul as were left behind, being species which know no corruption and which deserve to have mention made of them--to be preserved, thinking it preposterous for pure things not to be united to pure things.
18 And what is especially worthy of being mentioned is this, that he believed that God would visit the race which was capable of Seeing," and would not give it up for ever and ever to ignorance, that blind mistress, but would distinguish between the immortal and the mortal parts of the soul, and leave in Egypt those parts which were conversant about the pleasures of the body and the other immoderate indulgences of the passions; but with respect to those parts which are imperishable, would make a covet that they should be conducted onwards with those persons who were going up to the cities of virtue and would further ratify this covet with an oath.
19 What then are the parts which are imperishable? In the first place, a perfect alienation from pleasure which says, "Let us lie down Together," and let us enjoy human enjoyments; secondly, presence of mind combined with fortitude, by means of which the soul separates and distinguishes from one another those things which by vain opinions are accounted good things, as so many dreams, confessing that "the only true and accurate explanations of things are found with God;" and that all those imaginings, which exist in the unsteady, puffed up, and arrogant life of those men who are not yet purified, but who delight in those pleasures which proceed from bakers, and cooks, and wine-bearers, are uncertain and indistinct; ' "20 so that such a man is not a subject but a ruler of Egypt, that is to say of the whole region of the body; so that "he boasted of being of the race of the Hebrews," who were accustomed to rise up and leave the objects of the outward senses, and to go over to those of the intellect; for the name Hebrew, being interpreted, means "one who passes over," because he boasted that "here he had done Nothing." For to do nothing of those things which are thought much of among the wicked, but to hate them all and reject them, is praiseworthy in no slight degree; 2
1 as it is to despise immoderate indulgence of the desires and all other passions; to fear God, if a man is not yet capable of loving him, and even while in Egypt to have a desire for real life. V. Which he who sees, marvelling at (and indeed it was Enough to cause astonishment), says, "It is a great thing for me if my son Joseph is still Alive" and has not died at the same time with vain opinions and the body which is but a lifeless carcass; 22 and he also confessed that "it was the work of God," and not of any created being, that he was recognised by his brethren, and so could put into commotion and agitation, and put to the rout by force, all the dispositions devoted to the body which flattered themselves that they could stand firmly on their own doctrines; he also said that "he had not been sent away by men, but had been appointed by God" for the legitimate overseeing of the body and of all external things; 23 but there are many other things also resembling these, being of a superior and more sacred kind of order; and they do not endure to abide in Egypt, the house of the body, and are never buried in a coffin at all, but depart to a distance outside of every thing mortal, and follow the words of the lawgiver, namely, Moses, who is the guide of their path. 24 For Moses, being the nurse as it were and tutor of good works, and good expressions, and good intentions, which, even if at times they are mingled with those of an opposite character by reason of the somewhat confused medely which exists in mortal man; are nevertheless distinguished when they have passed, so that all the seeds and plants of excellence may not be destroyed and perish for ever and ever. 25 And he exhorts men very vigorously to quit that which is called the mother of every thing that is absurd, without any delay or sluggishness, but rather using exceeding swiftness; for he says that men "must sacrifice the pascha, in Haste," and the word pascha, being interpreted, means a "passing over," in order that the mind, exerting its reasonings without any doubt, and also an energetic willingness and promptness, may, without ever turning back make a passing over from the passions, to gratitude to God the Saviour, who has led it forth beyond all its expectations to freedom. VI. 26 And why do we wonder if he exhorts the man who is led away by the force of unreasonable passions, neither to yield, nor to allow himself to be carried away by the impetuosity of its onward course, but to exert all his strength, to resist, and if he is unable to resist effectually, then to flee. For the second advance towards safety on the part of those who are unable to make a good resistance is flight. When the occasion does not permit the man who is a combatant by nature, and who has never been a slave of the passions, but who is always undergoing the toil of resistance to every separate one of them, to put forth all his powers of antagonism at all times, lest from continuance of his struggles against them he may gradually contract a painful infection from them; for there have before now been many instances of men having become imitators of the wickedness to which they were previously antagonists, as, on the other hand, some opposers of virtue have become copiers of that. 27 And for this reason the following scripture has been given to men, "Return to the land of thy father and to thy family, and I will be with Thee;" which is equivalent to saying, you have been a perfect wrestler for me, and you have been thought worthy of the prize and crown of victory, virtue having been the establisher of the contest and prospering to give prizes of victory; and now get rid of your fondness for contention, that you may not be always labouring but that you may be able to enjoy the fruit of your labours, 28 which will never happen to you if you remain here dwelling among the objects of the external senses, and wasting your time among the distinctive qualities of the body, of which Laban is the leader (and this name means "distinctive quality;") but you must been an emigrant and must return to your native land, the land of the sacred word, and in some sense of the father of all those who practice virtue, which is wisdom, the best possible abiding place for those souls which love virtue. 29 In this country you have a race which learns everything of itself, and is self-taught, which has no share in the infantine food of milk, but which by the divine oracle "has been forbidden to go down to Egypt," and to put itself in the way of the attractive pleasures of the flesh, surnamed Isaac; 30 and if you receive his inheritance, you will of necessity discard labour, for excessive abundance of things ready prepared, and of good things offered to your hand, will be the causes of cessation from toil. And the fountain from which good things are poured forth is the presence of the bounteous and beneficent God; on which account setting the seal to his loving kindness he says, "I will be with thee." VII. 3
1 How then should any good thing be wanting when the all-accomplishing God is at all times present with his graces, which are his virgin daughters, which he, the Father, who begot them, always cherishes as virgins, free from all impure contact and pollution? Then all cares, and labours, and exercises of practice, have a respite; and everything that is useful is at the same time given to everybody without the employment of art, by the prescient care of nature; 32 and the rapid influx of all these spontaneous blessings is called relaxation, since the mind is then relaxed and released from its energies as to its own peculiar objects, and is as it were emancipated from its yearly burdens, by reason of the multitude of the things which are incessantly showered and rained upon it; 33 and these things are in their own nature most admirable and most beautiful; for of the things of which the soul is in travail by herself, the greater part are premature and abortive progency; but those on which God pours his showers and which he waters, are produced in a perfect, and entire, and most excellent state. 34 I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; 35 and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII. 36 That then which is shown is that thing so worthy of being beheld, so worthy of being contemplated, so worthy of being beloved, the perfect good, the nature of which is to change and sweeten the bitternesses of the soul, the most beautiful additional seasoning, full of all kinds of sweetnesses, by the addition of which, even those things which are not nutritious become salutary food; for it is said, that "the Lord showed him (Moses) a tree, and he cast it into the Water," that is to say, into the mind dissolved, and relaxed, and full of bitterness, that it might become sweetened and serviceable. 37 But this tree promises not only food but likewise immortality; for Moses tells us, that the tree of life was planted in the midst of the paradise, being, in fact, goodness surrounded as by a body-guard by all the particular virtues, and by the actions in accordance with them; for it is virtue which received the inheritance of the most central and excellent place in the soul. 38 And he who sees is the wise man; for the foolish are blind, or at best dim sighted. On this account I have before mentioned, that the then prophets were called seers; and Jacob, the practiser of virtue, was desirous to give his ears in exchange for his eyes, if he could only see what he had previously heard described, and accordingly he receives an inheritance according to sight, having passed over that which was derived from hearing; 39 for the coin of learning and instruction, which is synonymous with Jacob, is re-coined into the seeing Israel, in consequence of which he, the faculty of seeing, beholds the divine light, which is in no respect different from knowledge, which opens the eye of the soul, and leads it on to embrace the most conspicuous and and manifest comprehension of existing Things: for as it is through music that the principles of music are understood, and through each separate art that its principles are comprehended, so also it is owing to wisdom that what is contemplated: 40 but not only is wisdom like light, the instrument of seeing, but it does also behold itself. This, in God, is the light which is the archetypal model of the sun, and the sun itself is only its image and copy; and he who shows each thing is the only allknowing being, God; for men are called knowing only because they appear to know; but God, who really does know, is spoken of, as to his knowledge, in a manner inferior to its real nature, for everything that is ever spoken in his praise comes short of the real power of the living God. 4
1 And he recommends his wisdom, not merely by the fact that it was he who created the world, but also by that of his having established the knowledge of everything that has happened, or that has been created in the firmest manner close to himself; 42 for it is said, that "God saw all the things that he had Made," which is an expression equivalent not to, He directed his sight towards each thing, but to, He conceived a knowledge, and understanding, and comprehension, of all the things that he had made. It was very proper, therefore, to teach and to instruct, and to point out to the ignorant, each separate thing, but it was unnecessary to do so to the all-knowing God, who is not like man, benefited by art, but who is himself confessed to be the beginning and source of all arts and sciences. IX. 43 And Moses speaks very cautiously, inasmuch as he defines not the present time but the future in the promise which he records, when he says, "Not that which I do show you, but that which I will show You;" as a testimony to the faith with which the soul believed in God, showing its gratitude not by what had been already done, but by its expectation of the future; 44 for being kept in a state of suspense and eagerness by good hope, and thinking that even what was not present would beyond all question be present immediately, on account of its most certain faith in him who had promised, it found a reward, the perfect good; for in another passage it is said that Abraham believed in God. And in the same way, God, when showing Moses all the land, says that, "I have show it to thy eyes, but thou shalt not enter Therein." 45 Do not then fancy that this is spoken of the death of the all-wise Moses, as some inconsiderate persons believe; for it is a piece of folly to think that slaves should have the country of virtue assigned to them in preference to the friends of God. 46 But first of all, God wishes to make it understood by you that there is one place for infants and another for full-grown men, the one being called practice and the other wisdom; and secondly, that the most beautiful of all the things in nature are rather such as can be seen as can be acquired; for how can it be possible to acquire possession of those things which are endowed in the same degree with the diviner attributes? But it is not impossible to see them, though it may not be given to all men to do so, for this may be permitted only to the purest and most acute-sighted race, to whom the father of the universe, when he displays his own works, is giving the greatest of all gifts. 47 For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All people saw the voice of God; they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of Heaven," not "Ye have heard," for the same reason. 48 But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; 49 and having previously reminded them, "Ye saw no similitude," he proceeds to say, " Only ye heard a voice, which ye all saw;" for this must be what is understood as implied in those words. So that the words of God have for their tribunal and judge the sense of sight, which is situated in the soul; but those which are subdivided into nouns, and verbs, and other parts of speech, have for their judge the sense of hearing. 50 But as the writer being new in all kinds of knowledge, has also introduced this novelty both in his accounts of domestic and of foreign matters, saying that the voice is a thing to be judged of by the sight, which in point of fact is almost the only thing in us which is not an object of sight, with the single exception of the mind; for the things which are the objects of the rest of the outward senses are, every one of them, visible to the sight, such as colours, tastes, smells, things that are hot or cold, things that are smooth or rough, things that are soft or hard, inasmuch as it is a body, if indeed it is a body at all, nor inasmuch as they are substantial bodies. 5
1 And what is meant by this I will explain more distinctly: a flavour is appreciable by the sight, not inasmuch as it is flavour, but so far it is a mere substance, for in so far as it is flavour the sense of taste will judge of it; again a smell, in so far as it is a smell, will be decided upon by the nostrils, but inasmuch as it is a bodily substance, it will also be judged of by the eyes: and the other objects of sense will be tested in this manner; but voice is not appreciable by the sense of sight, neither inasmuch as it can be heard; but there are these two things in us which are wholly invisible--mind and speech; 52 but the sound that proceeds from us does not the least resemble the divine organ of voice; for one organ of voice is mingled with the air, and flies to a kindred region with itself, namely to the ears; but the divine organ consists of unmixed and unalloyed speech, which outstrips the sense of hearing by reason of its fineness, and which is discerned by a pure soul, by means of its acuteness in the faculty of sight. X. 53 Therefore, after having left all mortal things, God, as I have said before, gives, as his first gift to the soul, an exhibition and an opportunity of contemplating mortal things: and in the second place he gives it an improvement in the doctrines of virtue, in respect both of their numbers and of their importance; for he says, "And I will make thee into a mighty nation," using this expression with reference to the multitude of the nation, and with reference to the increase and improvement of what was already great; 54 and that this quantity in each kind, that is to say, both as to magnitude and as to number, was greatly increased, is pointed out by the king of Egypt, where he says, "For behold," says he, "the race of the children of Israel is a great Multitude." Since both these facts bear witness to the race which had the power of beholding the living God, that it had derived increase both in manner and in magnitude, and as having done so, had met with prosperity, both in its life and in its language; 55 for he does not say here (as any one would say who paid attention to the connection of the words which he was using), a numerous multitude, but he says, "A great multitude," knowing that the word numerous by itself implies an imperfect multitude, unless in addition to its numbers it has the attributes of intelligence and knowledge; for what advantage is it to comprehend many subjects of speculation, unless each of them receives a power of growth to a suitable size; for in like manner a field is not perfect in which there are innumerable plants growing on the ground, and no plant has grown up by means of the skill of the husbandman so as to arrive at perfection, unless it is now able to produce fruit. 56 But the beginning and the end of the greatness and numerousness of good things is the ceaseless and uninterrupted recollection of God, and an invocation of his assistance in the civil and domestic, confused and continual, warfare of life; for Moses says, "Behold, the people is wise and full of knowledge; this is a mighty nation; for what nation is there so great, that has God so near, as the Lord our God is to us in all the circumstances in which we call upon Him?" 57 Therefore it has been plainly shown that there is power with God, which is a suitable and useful helper and defender, and the ruler himself comes nearer to the assistance of those persons who are worthy to be assisted. XI. But who are they who are worthy to obtain such a mercy as this? It is plain that they are all lovers of wisdom and knowledge; 58 for these are the wise people and the people of knowledge of whom he speaks, each of whom may naturally be called great, since he aims at great things, and at one great thing with excessive earnestness and eagerness, namely, at never being separated from the Almighty God, but at being able to endure his approach when he comes near steadily, and without any amazement or display. 59 This is the definition of great, to be near to God, or at least to be near to that thing which God is near; forsooth the world and the wise citizen of the world are both full of manyand great good things, but all the rest of the multitude of men is involved in numerous evils, and in but few good things; for the good is rare in the agitated and confused life of man. 60 On which account it is said in the sacred scriptures, "It is not because you are numerous beyond all the nations that the Lord has selected you above them all, and has chosen you out; for in truth you are but few in comparison of all nations, but it is because the Lord loves You;" for if any one were to choose to distribute the multitude of one soul as if according to nations, he would find a great many ranks totally destitute of all order, of which pleasures, or appetites or griefs, or fears, or again follies and iniquities, and all the other vices which are connected with or akin to them, are the leaders, and he would find but one rank alone well regulated, that namely which is under the leadership of right reason. 6
1 Among men, then, the unjust multitude is usually honoured more than one single just person; but in the eye of God a small company that is good is preferred to an infinite number of persons who are unjust. And, on that account, he warns men never to consent to a multitude of such a character; "For," says he, "thou shalt not join with a multitude to do Evil." May one, then, join a few to do so? One may never join a single bad man. But a bad man, though he be but a single individual, is a multitude of wickedness, and it is the greatest possible evil to join with him; for, on the contrary, it is becoming rather to oppose him and to make war upon him with fearless energy. 62 "For if," says Moses, "you go forth to war against your enemies and see a horse," the emblem of arrogant and restive passion which scorns all control, "and a rider," the symbol of the mind devoted to the service of the passions, riding upon it, "and a great body of your people," admirers of those before-mentioned passions, and following in a solid phalanx, "you shall not be terrified so as to flee from them," for you, though only a single person, shall have a single being for your ally, "because the Lord your God is on your Side;" 63 for his advance to battle puts an end to war, builds up peace again, overthrows numbers of longaccustomed evils, preserves the scanty race which loves God, to whom every one who becomes subject hates and abominates the ranks of the more earthly armies. XII. 64 "For," says Moses, "you shall not eat those animals which have a multitude of feet, being numbered among all the reptiles that are upon the earth; because they are an Abomination." But the soul is not deserving of being hated which goes upon the earth in one part of itself, but only that which does so with all or with the greatest proportion of its parts, and which is exceedingly greedy about the things of the body, and which, in short, is unable to penetrate into and contemplate the divine revolutions of the heaven. 65 And, moreover, as the animal with many feet is accursed among reptiles, so also is that which has no feet at all; the one for the cause already mentioned, and the other because it entirely falls upon the ground in all its parts, not being supported off the ground by anything, not even for the briefest minute. For Moses says that, "Everything which goes upon its belly is Unclean;" meaning, under this figurative expression, to point out those who pursue the pleasures of the belly. 66 But some go far beyond these persons in wickedness, not only indulge in every description of desire, but also acquire that passion which is akin to desire, namely, anger, wishing to excite the whole of the irrational part of the soul and to destroy the mind. For what has been said in words, indeed, is applicable to the serpent, but in reality it is meant to apply to every man who is irrational and a slave to his passions, being truly a divine oracle, "Upon thy breast and upon thy belly shalt thou Go;" for anger has its abode about the breast, and the seat of desire is in the belly. 67 But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; 68 for, in this way, it will improve both in quantity and in magnitude. For it is said, "How long shall this people exasperate me? and till what time will they refuse to believe me in all the signs which I have done among them? I will smite them with death and I will destroy them, and I will make thee and thy father\'s house into a mighty nation, greater and mightier than This." For when the great multitude of the passions which indulge in anger and desire in the soul is put to the rout, then immediately those affections which depend on its rational nature rise up and become brilliant; 69 for as the reptile with many feet and that with no feet at all, though they are exactly opposite to one another in the race of reptiles, are both pronounced unclean, so also the opinion which denies any God, and that which worships a multitude of Gods, though quite opposite in the soul, are both profane. And of proof of this is that the law banishes them both "from the sacred Assembly," forbidding the atheistical opinion, as a eunuch and mutilated person, to come into the assembly; and the polytheistic, inasmuch as it prohibits any one born of a harlot from either hearing or speaking in the assembly. For he who worships no God at all is barren, and he who worships a multitude is the son of a harlot, who is in a state of blindness as to his true father, and who on this account is figuratively spoken of as having many fathers, instead of one. XIII. 70 There have now been two gifts of God already mentioned: the hope of a life devoted to contemplation, and an improvement in good things in respect both of quantity and of magnitude. The third gift is blessing, without which it is not possible that the graces already mentioned can be confirmed; for the scriptures say, "And I will bless thee;" that is to say, I will give thee a word which shall be praised; for the portion eu (in eulogeµsoµ, I will bless), is always applicable to virtue. And of speech, one kind is like a spring and another kind is like a stream; 7
1 that which is in the mind being like the spring, and the utterance through the medium of the mouth and tongue resembling a stream. And it is great riches for either species of speech to be improved, for the mind to be so by exerting soundness of reason in everything, whether important or unimportant, or for the utterance to be so when under the guidance of right instruction; 72 for many men think, indeed, most excellently, but are betrayed by a bad interpreter, namely, speech, because they have not throughly worked up the whole course of encyclical instruction. Others, again, have been exceedingly skilful in explaining their ideas, but very bad hands at forming intentions, as, for instance, those who are called sophists, for the mind of these sophists is destitute of all harmony and of all real learning; but their speeches, which are uttered by the organs of their voice, are full of music and beauty. 73 But God gives no imperfect gifts to his subjects, but all his presents are complete and perfect. On which account he now dispenses blessing not to one section only, that of speech, but to both portions; thinking it proper that the man who has received a benefit should also conceive the most excellent notions, and should also be able to explain what he has conceived in a powerful manner; for perfection, as it seems, consists in the two points, of being able to form clear and just conceptions and intentions, and also of being able to interpret them correctly. 74 Do you not see that Abel (and the name Abel is the name of one who mourns over mortal things, and attributes happiness to immortal things), has a mind wholly free from all liability to reproach? And yet, from not being practised in discussions, he is defeated by one who is clever as an antagonist in such things, Cain being able to get the better of him more through superiority of skill than of strength; 75 for which reason, though I admire him on account of the good fortune with which he was endowed by nature, I nevertheless blame the disposition in him that, when he was challenged to a contest of discussion, he came forward to contend, when he ought to have abided by his usual tranquillity, discarding all love for contention. But if he was determined by all means to enter into such a contest, then still he ought not to have engaged in it until he had sufficiently practised himself in the exercises of the art; for men who have been long versed in political strife are usually accustomed to get the better of men of uncultivated acuteness. XIV. 76 For this reason also the allaccomplished Moss deprecates coming to a consideration of reasonable looking and plausible arguments, from the time that God began to cause the light of truth to shine upon him; through the immortal words of his knowledge and wisdom. But he is not the less led on to the contemplation of these arguments, not for the sake of becoming skilful in many things (for the contemplation of God himself and of his most sacred powers, are quite sufficient for a man who is fond of contemplation), but with a view to get the better of the sophists in Egypt, where fabulous and plausible inventions are looked upon as entitled to higher honour than a clear statement of truth. 77 When, therefore, the mind walks abroad among the affairs of the ruler of the universe, it requires nothing further as an object of contemplation, since the mind alone is the most piercing of all eyes as applied to the objects of the intellect; but when it is directed towards those things which are properly objects of the outward senses, or to any passion, or substance, of which the land of Egypt is the emblem, then it will have need of skill and power in argument. 78 On which account Moses is directed also to take Aaron with him as an addition, Aaron being the symbol of uttered speech, "Behold," says God, "is not Aaron thy Brother?" For one rational nature being the mother of them both, it follows of course that the offspring are brothers, "I know that he will speak." For it is the office of the mind to comprehend, and of utterance to speak. "He," says God, "will speak for thee." For the mind not being able to give an adequate exposition of the part which is assigned to it, uses its neighbour speech as an interpreter, for the purpose of explaining what it feels. 79 Presently he further adds, "Behold he will come to meet thee," since in truth speech when it meets the conceptions, and embodies them in words, and names stamps what had before no impression on it, so as to make it current coin. And further on he says, "And when he seeth thee he will rejoice in himself;" for speech rejoices and exults when the conception is not indistinct, because it being clear and evident employs speech as an unerring and fluent expositor of itself, having a full supply of appropriate and felicitous expressions full of abundant distinctness and intelligibility. XV. 80 At all events when the conceptions are at all indistinct and ambiguous, speech is the treading as it were on empty air, and often stumbles and meets with a severe fall, so as never to be able to rise again. "And thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt suggest to him conceptions which are in no respect different from divine language and divine arguments. 8
1 For without some one to offer suggestions, speech will not speak; and the mind is what suggests to speech, as God suggests to the mind. "And he shall speak for thee to the people, and he shall be thy mouth, and thou shalt be to him as God." And there is a most emphatic meaning in the expression, "He shall speak for thee," that is to say, He shall interpret thy conceptions, and "He shall be thy mouth." For the stream of speech being borne through the tongue and mouth conveys the conceptions abroad. But speech is the interpreter of the mind to men, while again mind is by means of speech the interpreter to God; but these thoughts are those of which God alone is the overseer. 82 Therefore it is necessary for any one who is about to enter into a contest of sophistry, to pay attention to all his words with such vigorous earnestness, that he may not only be able to escape from the manoeuvres of his adversaries, but may also in his turn attack them, and get the better of them, both in skill and in power. 83 Do you not see that conjurors and enchanters, who attempting to contend against the divine word with their sophistries, and who daring to endeavor to do other things of a similar kind, labour not so much to display their own knowledge, as to tear to pieces and turn into ridicule what was Done? For they even transform their rods into the nature of serpents, and change water into the complexion of blood, and by their incantations they attract the remainder of the frogs to the land, and, like miserable men as they are, they increase everything for their own destruction, and while thinking to deceive others they are deceived themselves. 84 And how was it possible for Moses to encounter such men as these unless he had prepared speech, the interpreter of his mind, namely Aaron? who now indeed is called his mouth; but in a subsequent passage we shall find that he is called a prophet, when also the mind, being under the influence of divine inspiration, is called God. "For," says God, "I give thee as a God to Pharaoh, and Aaron they brother shall be thy Prophet." O the harmonious and well-organised consequence! For that which interprets the will of God is the prophetical race, being under the influence of divine possession and frenzy. 85 Therefore "the rod of Aaron swallowed up their Rods," as the holy scripture tells us. For all sophistical reasons are swallowed up and destroyed by the varied skilfulness of nature; so that they are forced to confess that what is done is "the finger of God," an expression equivalent to confessing the truth of the divine scripture which asserts that sophistry is always subdued by wisdom. For the sacred account tells us that "the tables" on which the commandments were engraved as on a pillar, "were also written by the finger of God." On which account the conjurors were not able to stand before Moses, but fell down as in a wrestling match, being overcome by the superior strength of their antagonist. XVI. 86 What then is the fourth gift? The having a great name, for God says, "I will magnify thy Name;" and the meaning of this, as it appears to me, is as follows; as to be good is honourable, so also to appear to be so is advantageous. And truth is better than appearance, but perfect happiness is when the two are combined. For there are great numbers of people who apply themselves to virtue in genuine honesty and sincerity, and who admire its genuine beauty, having no regard to the reputation which they may have with the multitude, and who in consequence have been plotted against, being thought wicked though in reality they are good. 87 And indeed there is no advantage whatever in seeming, unless being has also been added long before, as in the case with respect to bodies; for if all men were to fancy that one who was labouring under a disease was in good health, or that one in good health was labouring under a disease, still their opinion would not of itself create either disease or good health. 88 But the man to whom God has given both things, namely both to be good and virtuous and also to appear so, that man is truly happy, and has a name which is really magnified. And one must have a prudent regard for a good reputation as a thing of great importance, and one which greatly benefits the life which is dependent on the body. And it falls to the lot of every one who, rejoicing with contentment, changes none of the existing laws, but zealously preserves the constitution of his native land. 89 For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious. 90 But now men living solitarily by themselves as if they were in a desert, or else as if they were mere souls unconnected with the body, and as if they had no knowledge of any city, or village, or house, or in short of any company of men whatever, overlook what appears to the many to be true, and seek for plain naked truth by itself, whom the sacred scripture teaches not to neglect a good reputation, and not to break through any established customs which divine men of greater wisdom than any in our time have enacted or established. 9
1 For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival. 92 Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words. 93 But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general. 94 Do you not see that Abraham also says, that both small and great blessings fell to the share of the wise man, and he calls the great things, "all that he had," and his possessions, which it is allowed to the legitimate son alone to receive as his inheritance; but the small things he calls gifts, of which the illegitimate children and those born of concubines, are also accounted worthy. The one, therefore, resemble those laws which are natural, and the other those which derive their origin from human enactment. XVII. 95 I also admire Leah, that woman endued with all virtue, who, at the birth of Asher, who is the symbol of that bastard wealth, which is perceptible by the outward senses, says, "Blessed am I, because all women shall call me Happy." For she sees plainly that she will have a favourable reputation, thinking that she deserves to be praised, not only by those reasonings which are really masculine and manly, which have a nature free from all spot and stain, and which honour that which is really honest and incorrupt, but also by those more feminine reasonings which are in every respect overcome by those things which are visible, and which are unable to comprehend any object of contemplation which is beyond them. 96 But it is the part of a perfect soul to set up a claim, not only to be, but to also appear to be, and, to labour earnestly not merely to have a good reputation in the houses of the men, but also in the secret chambers of the women. 97 On which account Moses also committed the preparation of the sacred works of the tabernacle not only to men, but also to women, who were to aid in making them; for all "the woven works of hyacinthine colour, and of purple and of scarlet work, and of fine linen, and of goats\' hair, do the women make;" and they also contribute their own ornaments without hesitation, "seals, and ear-rings, and finger-rings, and armlets, and tablets, all jewels of gold,"49--everything, in short, of which gold was the material, gladly giving up the ornaments of their person in exchange for piety; 98 and, moreover, carrying their zeal to a still higher degree, they likewise consecrated even their mirrors, that a laver might be made of Them," in order that those who were about to assist at the sacrifices, washing their hands and their feet, that is to say, those works about which the mind is occupied and on which it is fixed, may have a view of themselves in a mirror according to the recollection of those mirrors of which the laver was made; for in this way they will never permit anything disgraceful to remain in any portion of the soul. And now they will dedicate the offering of fasting and patience, the most beautiful and sacred, and perfect of offerings. 99 But these real citizens and virtuous women are really as it were the outward senses, by whom Leah, that is virtue, desires to be honoured. But they who kindle an additional fire against the miserable mind are destitute of any city. For we read in the scripture that even, "women still burnt additional fire to Moab."
100 But may we not in this way say that so each of the outward senses of the foolish man when set on fire by the appropriate objects of outward sense, does also set fire to the mind, spreading over it an exceeding and interminable flame with irresistible vigour and impetuosity. At all events it is best to propitiate the array of women, that is to say, of the outward senses in the soul, just as it is desirable to do so with respect to the men, that is to say, with respect to the particular reasonings. For in this manner we shall arrange a more excellent system of life in a very beautiful manner. XVIII.
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1 On this account also the selfinstructed Isaac prays to the lover of wisdom, that he may be able to comprehend both those good things which are perceptible by the outward senses, and those which are appreciable only by the intellect. For he says, "May God give thee of the dew of heaven, and of the fatness of the Earth," a prayer equivalent, to May he in the first place pour upon thee a continual and heavenly rain appreciable by the intellect, not violently so as to wash thee away, but mildly and gently like dew, so as to benefit thee. And in the second place, may he bestow upon thee that earthly wealth which is perceptible by the outward senses, fat and fertile, having drained off its opposite, namely poverty, from the soul and from all its parts.
102 But if you examine the great a high priest, that is to say reason, you will find him entertaining ideas in harmony with these, and having his sacred garments richly embroidered by all the powers which are comprehensible either by the outward senses or by the intellect; the other portion of which clothing would require a more prolix explanation than is practicable on the present occasion, and we must pass it by for the present. But the extreme portions, those namely at the head and at the feet, we will examine.
103 There is then on the head "a golden Leaf," pure, having on it the impression of a seal, "Holiness to the Lord." And on the feet there are, "on the fringe of the inner garment, bells and small Flowerets." But this seal is an idea of ideas, according to which God fashioned the world, being an incorporeal idea, comprehensible only by the intellect. And the flowerets and the bells are symbols of distinctive qualities perceptible by the outward senses; of which the faculties of hearing and of seeing are the judges.
104 And he adds, with exceeding accuracy of investigation, "The voice of him shall be heard as he enters into the holy place," in order that when the soul enters into the places appreciable by the intellect, and divine, and truly holy, the very outward senses may likewise be benefited, and may sound in unison, in accordance with virtue; and our whole system, like a melodious chorus of many men, may sing in concert one wellharmonised melody composed of different sounds well combined, the thoughts inspiring the leading notes (for the objects of intellect are the leaders of the chorus); and the objects of the external senses, singing in melodies, accord the symphonies which follow, which are compared to individual members of the chorus.
105 For, in short, as the law says, it was not right for the soul to be deprived of "its necessaries, and its garments, and its place of Abode," these three things; but it ought rather to have had each of them allotted to it in a durable manner. Now the necessaries of the soul are those good things which are perceptible only by the intellect, which ought, and indeed are bound by the law of nature, to be attached to it; and the clothing means those things which relate to the exterior and visible ornament of human life; and the place of abode is continued diligence and care respecting each of the species before mentioned, in order that the objects of the outward senses may appear as the invisible objects of the intellect do also. XIX.
106 There is, also, a fifth gift, which consists only in the bare fact of existence; and it is mentioned after all the previous ones, not because it is inferior to them, but rather because it overtops and excels them all; for what can be a greater blessing than to be formed by nature, and to be, without any falsehood or fictitious pretence, really good and worthy of the most perfect praise?
107 "For," says God, "thou shalt be Blessed" (eulogeµtos); not merely a person who is blessed (eulogeµmenos), for this latter fact is estimated by the opinions and reports of the multitude, but the other depends on a person being, in real truth, deserving of blessings; ' "
108 for as the being praiseworthy (to epaineton einai) differs from being praised, being superior to it; and as the being blameworthy differs from being blamed, in being worse; for the one depends upon a person's natural character, while the other is affirmed only with reference to his being considered such and such. And real genuine nature is a more reliable thing than opinion; so, also, to be blessed by men, that is to say, to be celebrated by their praises and benedictions, is of less value than to be formed by nature so as to be worthy of blessing, even though all men should be silent respecting one, and this last is what is meant in the scriptures by the term blessed (eulogeµtos). XX. " 109 These are the good things which are given to him who is about to be wise. But let us now examine what God, for the sake of the wise man, bestows on the rest of mankind also. He says, "I will bless those who bless thee, and curse those who curse Thee."
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10 Now that this is said by way of doing honour to the good man, is plain to every one. And this, too, is not the only reason why it is said, but it is said also on account of the harmonious consequence which exists in things; for he who praises a good man is himself worthy of encomium, and he who blames him is, on the other hand, deserving of blame. But it is not so much the power of those who utter or who write praise or blame that is trusted to, as the real character of what is due; so that those persons would not really appear to praise or to blame at all who, in either case, adopt or introduce any falsehood of their own.
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1 Do you not see flatterers who, day and night, weary and annoy the ears of those to whom they address their flatteries, and who not only nod assent to every word that they say, but who also string together long sentences, and connect rhapsodies, and often pray to them with their mouths, but who are continually cursing them in their hearts?
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12 What, then, would any one in his senses say? Would he not pronounce that those who speak thus are, in reality, enemies rather than friends, and do in reality blame them rather than praise them, even if they put together whole dramas full of panegyric and sing them in their honour?
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13 Therefore, the vain Balaam, although he sang hymns of exceeding sublimity to God, among which, also, is that one beginning, "God is not as a Man," the most beautiful of all songs, and who uttered panegyrics on the seeing multitude, Israel, going through a countless body of particulars, is rightly judged by the wise lawgiver to have been an impious man and accursed, and to have been cursing rather than blessing;
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14 for he says that he was hired for money by the enemy, and so became an evil prophet of evil things, bearing in his soul most bitter curses against the God loving nature, but being compelled to utter prophetically with his mouth and tongue the most exquisite and sublime prayers in their favour; for the things that he said, being very excellent, were, in fact, suggested by the God who loves virtue; but the curses which he conceived in his mind (for they were wicked) were the offspring of his mind, which hated virtue.
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15 And the sacred scripture bears testimony to this fact; for it says, "God did not grant to Balaam leave to curse thee, but turned his curses into Blessing;" though, in fact, all the words that he uttered were full of good omen. But he who looks into all that is laid up in the recesses of the heart, and who alone has the power to see those things which are invisible to created beings, from these secret things has passed a condemnatory decree, being in his own person at once the most indubitable of witnesses and the most incorruptible of judges, since even the contrary thing is praised, namely, for a man who appears to calumniate and to accuse with his mouth, in his heart to be blessing, and praising, and speaking words of good omen.
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16 This, as it would seem, is the custom of those who correct youth, and of preceptors, and of parents, and of elders and of rulers, and of laws; for they, at times, do each of them reprove and punish, and by these means render the souls of those who are under their instruction better. And of these men no one is an enemy to his pupil, but they are all of them friendly to all of them; but it is the office of friends who have a genuine and unalloyed good will to others to speak freely, without any unfriendly purpose.
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17 Therefore, as far as blessings, and praises, and prayers, or, on the other hand, reproaches and curses are concerned, one must not so much be guided by what proceeds out of the mouth by utterance, as by what is in the heart, by which, as by the original source of them all, both kinds of speeches are estimated. XXI.
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18 These, then, are the things which, he says, happen in the first instance to others on account of the good man, when they seek to load him with either praise or blame, or with blessings or curses. But that which comes next in order is the most important thing; that when they are silent, still no portion of the rational nature is left without a participation in the benefits; for God says that, "In thee shall all the nations of the world be blessed."
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19 And this is a promise exceedingly full of doctrine; for if the mind is always free from disease and from injury, it then exerts all the tribes of feelings which affect it, and all its powers in a state of sound health, namely, its of seeing and of hearing, and all those which belong to the outward senses; and, moreover, all its appetites which are conversant about pleasures and desires, and all those feelings likewise which being reduced from a state of agitation to one of tranquillity, receive a better character from the change. ' "
120 Before now, indeed, cities, and countries, and peoples, and nations of the earth, have enjoyed the greatest happiness and prosperity in consequence of the virtue and prudence of the individual; especially so when, in addition to a good disposition and wisdom, God has also given him irresistible power, as he may have given to a musician or to any artist the proper instruments for music, or for carrying out any other art, or as wood is supplied as a material for fire;
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1 for in good truth the just man is the prop of all the human race; and he, bringing all that he has into a common stock for the advantage of these who can use it, bestows his treasures ungrudgingly, and whatever he finds that he has not got in himself, he prays for to the only giver of all wealth, the all-bounteous God. And God, opening the treasures of heaven, pours forth and showers down upon him all kinds of good things together; so that all the channels on earth are filled with them to overflowing.
122 And these blessings he at all times freely bestows, never rejecting the prayer of supplication which is addressed to him; for it is said in another passage, when Moses addresses him with supplication: "I am favourable to them according to thy Word." And this expression, as it seems, is equivalent to the other: "In thee all the nations of the earth shall be blessed." On which account also the wise Abraham, who had had experience of the goodness of God in all things, believes that even if all other things are destroyed, still a small fragment of virtue would be preserved, like a spark of fire, and that for the sake of this little spark, he pities those other things also, so as to raise them up when fallen, and rekindled them when extinct.
123 For even the slightest spark of fire that is still smouldering, when it is fanned and re-kindled will set fire to a large pile: and so too the smallest spark of virtue, when it beams up, being wakened into life by good hopes, gives light to what has previously been dim-sighted and blind, and causes what has been withered to shoot up again, and whatever is barren and unproductive it transforms and brings to abundance of prolific power. Thus a good, which is but rare, is, by the kindness of God, made abundant and showered upon men, making everything else to resemble itself. XXII.
124 Let us therefore pray that the mind may be in the soul like a pillar in a house, and, in like manner, that the just man may be firmly established in the human race for the relief of all diseases; for while he is in vigorous health, one must not abandon all hope of complete safety, as through the medium of him, I imagine God the Saviour extending his all-healing medicine, that is to say, his propitious and merciful power to his suppliants and worshippers, bids them employ it for the salvation of those who are sick; spreading it like a salve over the wounds of the soul, which folly, and injustice, and all the other multitude of vices, being sharpened up, have grievously inflicted upon it.
125 And a most visible example of this is the righteous Noah, who, when so many portions of the soul were swallowed up in the great deluge, himself vigorously overtopped the waves and floated on their surface, and so rose above all the dangers which threatened him; and when he had escaped in safety, he sent out great and beautiful roots from himself, from which, like a tree, the whole crop of wisdom sprang up, which, bearing useful fruit, put forth the three fruits of the seeing creature, Israel, the measures of time, Abraham, Isaac, and Jacob.
126 For, virtue is, and will be, and has been in everything; which virtue perhaps is at times obscured among men by the want of opportunity, but which opportunity the minister of God again brings to light. Since Sarah, that is to say, prudence, brings forth a male child, flourishing, not according to the periodical seasons of the year, but according to those seasons and felicitous occasions which have no connection with time; for it is said, "I will surely return and visit thee according to the time of life; and Sarah, thy wife, shall have a Son." XXIII. 2
16 The mind, therefore, going forth out of the places which are in Charran, is said "to have travelled through the land until it came to the place of Sichem, to a lofty Oak." And let us now consider what this travelling through the land means. The disposition which is fond of learning is inquisitive and exceedingly curious by nature, going everywhere without fear or hesitation and prying into every place, and not choosing to leave anything in existence, whether person or thing, not thoroughly investigated; for it is by nature extraordinarily greedy of everything that can be seen or heard, so as not only not to be satisfied with the things of its own country, but even to desire foreign things which are established at a great distance. ' "2
17 At all events, they say that it is an absurd thing for merchants and dealers to cross the seas for the sake of gain, and to travel all round the habitable world, not allowing any considerations of summer, or winter, or violent gales, or contrary winds, or old age, or bodily sickness, or the society of friends, or the unspeakable pleasures arising from wife, or children, or one's other relations, or love of one's country, or the enjoyment of political connections, or the safe fruition of one's money and other possessions, or, in fact, anything whatever, whether great or small, to be any hindrance to them; " '2
18 and yet for men, for the sake of that most beautiful and desirable of all possessions, the only one which is peculiar to the human race, namely, wisdom, to be unwilling to cross over every sea and to penetrate every recess of the earth, inquiring whenever they can find anything beautiful either to see or to hear, and tracing out such things with all imaginable zeal and earnestness, until they arrive at the enjoyment of the things which are thus sought for and desired. 2
19 Do thou then, O my soul, travel through the land, and through man, bringing if you think fit, each individual man to a judgment of things which concern him; as, for instance, what the body is, and under what influences, whether active or passive, it co-operates with the mind; what the external sense is, and in what manner that assists the domit mind; what speech is, and of what it becomes the interpreter so as to contribute to virtue; what are pleasure and desire; what are pain and fear; and what art is capable of supplying a remedy for these things; by the aid of which a man when infected with these feelings may easily escape, or else perhaps may never be infected at all: what folly is, what intemperance, what commiting injustice, what the whole multitude of other discases, which it is the nature of all destructive vice to engender; and also what are the means by which they can be averted. And also, on the contrary, what justice is, what prudence is, and temperance, and manly courage, and deliberate wisdom, and in short what each virtue is, and what the mastery over the passions is, and in what way each of these virtues is usually produced. 220 Travel also through the greatest and most perfect being, namely this world, and consider all its parts, how they are separated in respect of place and united in respect of power; and also what is this invisible chain of harmony and unity, which connects all those parts; and if while considering these matters, thou canst not easily comprehend what thou seekest to know, persevere and be not wearied; for these matters are not attainable without a struggle, but they are only found out with difficulty and by means of great labour; 22
1 on which account the man fond of learning is taken up to the field of Sichem; and the name Sichem, being interpreted means, "a shoulder," and intimates labour, since it is on the shoulders that men are accustomed to bear burdens. As Moses also mentions in another passage, when speaking of a certain athlete he proceeds in this manner, "He put his shoulder to the labour and became a Husbandman." 222 So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. 223 Do you not see that the scripture says that a lofty oak was planted in Sichem? meaning under this figurative expression to represent the labour of instruction which never gives in, and never bends through weariness, but is solid, firm, and invincible, which the man who wishes to be perfect must of necessity exert, in order that the tribunal of the soul, by name Dinah, for the interpretation of the name Dinah is "judgment" may not be seized by the exertions of that man who, being a plotter against prudence, is labouring in an opposite direction. 224 For he who bears the same name as this place, namely Sichem, the son of Hamor, that is, of irrational nature; for the name Hamor means "an ass;" giving himself up to folly and being bred up with shamelessness and audacity, infamous man that he was, attempted to pollute and to defile the judicial faculties of the mind; if the pupils and friends of wisdom, Sichem and Levi, had not speedily come up, having made the defences of their house safe, and destroyed those who were still involved in the labour devoted to pleasure and to the indulgence of the passions and uncircumcised. For though there was a sacred scripture that, "There should be no harlot among the daughters of the seer, Israel," these men, having ravished a virgin soul, hoped to escape notice; 225 for there is never a scarcity of avengers against those who violate treaties; but even though some persons fancy there may be, they will only fancy it, and will in the reality of the fact be proved to entertain a false opinion. For justice hates the wicked, and is implacable, and a relentless avenger of all unrighteous actions, overthrowing the ranks of those who defile virtue, and when they are overthrown, then again the soul, which before appeared to be defiled, changes and returns to its virgin state. I say, which appeared to be defiled, because, in fact, it never was defiled; for of involuntary accidents that which affects the patient is not in reality his suffering, just as what is done by a person who does wrong unintentionally, the wrong is not really his action. ' None |
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27. Philo of Alexandria, On The Creation of The World, 157, 165 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anger, Wild • Beast, Wild • wilderness passim, place
Found in books: Levison (2023), The Greek Life of Adam and Eve. 333, 416; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8
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157 And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation. And any one who follows a reasonable train of conjecture, will say with great propriety, that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him. 165 But its juggleries and deceits pleasure does not venture to bring directly to the man, but first offers them to the woman, and by her means to the man; acting in a very natural and sagacious manner. For in human beings the mind occupies the rank of the man, and the sensations that of the woman. And pleasure joins itself to and associates itself with the sensations first of all, and then by their means cajoles also the mind, which is the domit part. For, after each of the senses have been subjected to the charms of pleasure, and has learnt to delight in what is offered to it, the sight being fascinated by varieties of colours and shapes, the hearing by harmonious sounds, the taste by the sweetness of flowers, and the smell by the delicious fragrance of the odours which are brought before it, these all having received these offerings, like handmaids, bring them to the mind as their master, leading with them persuasion as an advocate, to warn it against rejecting any of them whatever. And the mind being immediately caught by the bait, becomes a subject instead of a ruler, and a slave instead of a master, and an exile instead of a citizen, and a mortal instead of an immortal. ' None |
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28. Philo of Alexandria, On The Special Laws, 1.13-1.20, 4.112 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Beast, Wild • Wilderness • wilderness passim, place • wilderness, migration to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220; Levison (2023), The Greek Life of Adam and Eve. 429; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 106; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 107
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1.13 Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14 and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.15 But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them."{3}{1.16 for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 1.17 But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.18 But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see. 1.19 We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutets, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings. 1.20 So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV.
4.112 Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile'' None |
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29. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Wilderness • wilderness passim, place
Found in books: Levison (2023), The Greek Life of Adam and Eve. 843; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8
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30. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anger, Wild • Beast, Wild • wilderness passim, place
Found in books: Levison (2023), The Greek Life of Adam and Eve. 333, 416, 985; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8
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31. Josephus Flavius, Against Apion, 2.177, 2.210 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • Wilderness • wilderness generation
Found in books: Levison (2023), The Greek Life of Adam and Eve. 904; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 266; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 140
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2.177 νόμον παραβεβήκασιν, οἵ τε τὰς μεγίστας καὶ κυριωτάτας παρ' αὐτοῖς ἀρχὰς διοικοῦντες ὁμολογοῦσι τὴν ἄγνοιαν: ἐπιστάτας γὰρ παρακαθίστανται τῆς τῶν πραγμάτων οἰκονομίας τοὺς ἐμπειρίαν ἔχειν τῶν νόμων ὑπισχνουμένους." " None | sup>
2.177 Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; ' ' None |
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32. Mishnah, Bekhorot, 1.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, on domestic vs. wild animals • animal breeding, between wild and domesticated • animals, domestic vs. wild • wild animals
Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 215, 235; Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 99
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1.2 פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו:'' None | sup>
1.2 If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from the law of the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice to teach that the law of the firstling does not apply until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not the clean fish's growth."" None |
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33. Mishnah, Keritot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • wild animals • wilderness, and Dayof Atonement
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 130; Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 99
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1.1 שְׁלשִׁים וָשֵׁשׁ כְּרֵתוֹת בַּתּוֹרָה. הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, הַבָּא עַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ, הַבָּא עַל אִשָּׁה וּבִתָּהּ, וְעַל אֵשֶׁת אִישׁ, הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, וְעַל אֲחוֹת אִשְׁתּוֹ, וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, וְעַל הַנִּדָּה, הַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב, הַמְחַלֵּל אֶת הַשַּׁבָּת, וְטָמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא לַמִּקְדָּשׁ טָמֵא, הָאוֹכֵל חֵלֶב, וְדָם, נוֹתָר, וּפִגּוּל, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַּחוּץ, הָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְיוֹם הַכִּפּוּרִים, הַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה. הַפֶּסַח וְהַמִּילָה בְּמִצְוֹת עֲשֵׂה:'' None | sup>
1.1 There are in the Torah thirty-six transgressions which are punishable with karet:When one has intercourse with his mother, His father's wife; Or his daughter-in-law; When a man has intercourse with a male, Or with a beast, Or when a woman brings a beast upon herself; When one has intercourse with a woman and her daughter; Or with a married woman; Or with his sister; Or with his father's sister; Or his mother's sister; Or his wife's sister; Or his brother's wife; Or the wife of his father's brother; Or with a menstruating woman; One who blasphemes the Lord; One who worships idols; Or dedicates his children to Molech; Or has a ba’al ov; Or desecrates the Shabbat; When an unclean person eats of sacred food; Or when one enters the precincts of the Temple in an unclean state; When one eats forbidden fat, Or blood; Notar; Or piggul; When one slaughters Or offers up a consecrated animal outside the Temple; One who eats anything leavened on Pesah; One who eats Or works on Yom Kippur; One who compounds the oil of anointing; Or compounds incense; Or uses unlawfully oil of anointing; And when one transgresses the laws of the pesah, And circumcision from among positive commandments."" None |
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34. New Testament, 1 Corinthians, 10.1-10.7, 10.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beast, Wild • wilderness • wilderness generation • wilderness passim, place
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 150; Levison (2023), The Greek Life of Adam and Eve. 371, 429; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 266, 269; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110, 112, 113, 114, 143, 145, 152, 153
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10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2 καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον 10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5 ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6 Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7 μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν.
10.13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.' ' None | sup>
10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2 andwere all baptized into Moses in the cloud and in the sea; 10.3 andall ate the same spiritual food; 10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5 However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6 Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7 Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play."
10.13 No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.' ' None |
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35. New Testament, Acts, 15.20 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anger, Wild • Wilderness/desert
Found in books: Allison (2018), 4 Baruch, 370; Levison (2023), The Greek Life of Adam and Eve. 232
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15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος·'' None | sup>
15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. '' None |
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36. New Testament, Apocalypse, 4.9, 4.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • Beast, Wild • synagogue, wilderness tradition • wilderness
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 52; Levison (2023), The Greek Life of Adam and Eve. 546
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4.9 Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων,
4.11 '' None | sup>
4.9 When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever,
4.11 "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" '' None |
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37. New Testament, Hebrews, 1.7, 1.14, 2.7, 2.9, 3.3, 5.2, 11.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • Beast, Wild • Wilderness/desert • wilderness generation • wilderness passim, place
Found in books: Allison (2018), 4 Baruch, 446; Levison (2023), The Greek Life of Adam and Eve. 544, 546, 1036; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 61, 62, 114, 219, 234, 266; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 28
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1.7 καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει
1.14 οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν;
2.7
2.9 τὸν δὲβραχύ τι παρʼ ἀγγέλους ἠλαττωμένονβλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτουδόξῃ καὶ τιμῇ ἐστεφανωμένον,ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
3.3 πλείονος γὰρ οὗτος δόξης παρὰ Μωυσῆν ἠξίωται καθʼ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν·
5.2 μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν,
11.37 ἐλιθάσθησαν, ἐπειράσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι,'' None | sup>
1.7 of the angels he says, "Who makes his angels winds, And his servants a flame of fire."' "
1.14 Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? " 2.7 You made him a little lower than the angels; You crowned him with glory and honor.
2.9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
3.3 For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house.
5.2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
11.37 They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated '' None |
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38. New Testament, John, 6.27, 6.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Wilderness • Wilderness/Desert, Israel in • Wilderness/desert
Found in books: Allison (2018), 4 Baruch, 343; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 137; Stuckenbruck (2007), 1 Enoch 91-108, 724
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6.27 ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός.
6.29 ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος.'' None | sup>
6.27 Don\'t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
6.29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent."'' None |
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39. New Testament, Luke, 4.1-4.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Wilderness • wilderness, migration to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 230; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 28
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4.1 Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2 ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3 εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4 καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5 Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6 καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7 σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9 Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
4.10 γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε,
4.11 καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4.12 καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται
4.13 Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ.'' None | sup>
4.1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3 The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4 Jesus answered him, saying, "It is written, \'Man shall not live by bread alone, but by every word of God.\'" 4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7 If you therefore will worship before me, it will all be yours." 4.8 Jesus answered him, "Get behind me Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'" 4.9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ' "
4.10 for it is written, 'He will give his angels charge concerning you, to guard you;' " 4.11 and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'"
4.12 Jesus answering, said to him, "It has been said, \'You shall not tempt the Lord your God.\'"
4.13 When the devil had completed every temptation, he departed from him until another time. '' None |
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40. New Testament, Mark, 1.4, 1.6, 1.12-1.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anger, Wild • Beast, Wild • John the Baptist, and diet of wild honey • Wilderness • Wilderness/desert • wilderness passim, place • wilderness, migration to
Found in books: Allison (2018), 4 Baruch, 93; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 230; Levison (2023), The Greek Life of Adam and Eve. 431; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 28; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 146, 147, 164; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 319
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1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.
1.6 καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον.
1.12 Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13 καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.'' None | sup>
1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. ' "
1.6 John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. " 1.12 Immediately the Spirit drove him out into the wilderness. 1.13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. '' None |
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41. New Testament, Matthew, 2.21, 4.1, 4.3-4.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Wilderness • Wilderness/desert • wilderness passim, place • wilderness, migration to
Found in books: Allison (2018), 4 Baruch, 346; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 230; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 28; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 150, 152, 153
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2.21 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ.
4.1 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου.
4.3 Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4 ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5 Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7 ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4.10 τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
4.11 Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.'' None | sup>
2.21 He arose and took the young child and his mother, and came into the land of Israel.
4.1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
4.3 The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'" 4.5 Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7 Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'" 4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9 He said to him, "I will give you all of these things, if you will fall down and worship me."
4.10 Then Jesus said to him, "Get behind me, Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
4.11 Then the devil left him, and behold, angels came and ministered to him. '' None |
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42. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: • Anger, Wild • Wilderness/Desert, Israel in
Found in books: Levison (2023), The Greek Life of Adam and Eve. 272; Stuckenbruck (2007), 1 Enoch 91-108, 723
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43. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Beasts, wild, and Fortune • Wilderness/desert
Found in books: Allison (2018), 4 Baruch, 342; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 251
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44. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Landscape, wild • wilderness
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 303; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 285
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45. Anon., 4 Ezra, 3.30-3.33
Tagged with subjects: • Wilderness, Exile • Wilderness, Liminal Space • Wilderness, Suffering • wilderness passim, place
Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 167; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 136
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3.30 for I have seen how thou dost endure those who sin, and hast spared those who act wickedly, and hast destroyed thy people, and hast preserved thy enemies, 3.31 and hast not shown to any one how thy way may be comprehended. Are the deeds of Babylon better than those of Zion? 3.32 Or has another nation known thee besides Israel? Or what tribes have so believed thy covets as these tribes of Jacob? 3.33 Yet their reward has not appeared and their labor has borne no fruit. For I have traveled widely among the nations and have seen that they abound in wealth, though they are unmindful of thy commandments.'' None |
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46. Anon., 4 Baruch, 9.18
Tagged with subjects: • Wilderness/desert • wilderness
Found in books: Allison (2018), 4 Baruch, 118, 345; Estes (2020), The Tree of Life, 125
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9.18 And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.'' None |
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