X. (53) But Moses has spoken more accurately about flights when he was establishing the law with respect to homicides, in which he goes through every species of homicide, that of intentional murder, that of unintentional slaying, that of murder by deliberate attack, or by crafty treachery. Repeat the law: “If any man strike another and he die, the striker shall die the death.” And if a man do it not intentionally, but if God delivers him into his hand, then I will give thee a place to which he who has slain another shall flee. And if any one set upon his neighbour to slay him by treachery, and flee away, thou shalt drag him even from the altar to put him to Death.”{9}{#ex 21:12.} (54) Knowing very well that the law is here adding no superfluous word from any indescribable impetuosity in its description of the matter, I doubted within myself why it does not merely say that he who has slain another shall die, and why it has added, that he shall die the death; (55) for how else does any one die, who dies at all, except dying the death? Therefore, betaking myself for instruction to a wise woman, whose name is Consideration, I was released from my difficulty, for she taught me that some persons who are living are dead, and that some who are dead are still live: she pronounced that the wicked, even if they arrive at the latest period of old age, are only dead, inasmuch as they are deprived of life according to virtue; but that the good, even if they are separated from all union with the body, live for ever, inasmuch as they have received an immortal portion.
XI. (56) Moreover, she confirmed this opinion of hers by the sacred scriptures, one of which ran in this form: “You who cleave unto the Lord your God are all alive to this Day:”{10}{#de 4:4.} for she saw that those who sought refuge with God and became his suppliants, were the only living persons, and that all others were dead. And Moses, it seems, testifies to the immortality of those persons, when he adds, “You are all alive to this day;” (57) and this day is interminable eternity, from which there is no departure; for the period of months, and years, and, in short, all the divisions of time, are only the inventions of men doing honour to number. But the unerring proper name of eternity is “today;” for the sun is always the same, without ever changing, going at one time beneath the earth, and at another time above the earth, and by him it is that day and night, the measures of time, are distinguished. (58) She also confirmed her statement by another passage in scripture of the following purport: “Behold, I have set before thy face life and death, and good and Evil.”{11}{#de 30:15.} Therefore, O all-wise man, good and virtue mean life, and evil and wickedness mean death. And in another passage we read, “This is thy life, and thy length of days, to love the Lord thy God.”{12}{#de 30:20.} This is the most admirable definition of immortal life, to be occupied by a love and affection for God unembarrassed by any connection with the flesh or with the body. (59) Thus, the priests, Nadab and Abihu, die in order that they may live; taking an immortal existence in exchange for this mortal life, and departing from the creature to the uncreated God. And it is with reference to this fact that the symbols of incorruptibility are thus celebrated: “Then they died before the Lord;”{13}{#le 10:2.} that is to say, they lived; for it is not lawful for any dead person to come into the sight of the Lord. And again, this is what the Lord himself has said, “I will be sanctified in those who come nigh unto Me.”{14}{#le 10:3.} “But the dead,” as it is also said in the Psalms, “shall not praise the Lord,”{15}{psalm 113:25.} (60) for that is the work of the living; but Cain, that shameless man, that fratricide, is no where spoken of in the law as dying; but there is an oracle delivered respecting him in such words as these: “The Lord God put a mark upon Cain, as a sign that no one who found him should kill Him.”{16}{#ge 4:15.} Why so? (61) Because, I imagine, wickedness is an evil which can never end, but which is kindled and is never able to be extinguished; so that the lines of the poet may well be applied to wickedness–
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