וְגָ֤ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֤יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם׃
И волк будет жить с ягненком, И леопард будет лежать с ребенком; И теленок, и молодой лев, и детеныш вместе; И маленький ребенок должен вести их.
On Rewards and Punishments
§ 87. (Pacification of wild beasts.) Philo has no authority for this in the Pentateuch beyond Lev. 26:6 “I will destroy evil (or wicked) beasts out of your land.” It seems to me impossible to doubt that he is thinking of Isaiah 11:6–9 or perhaps rather that he reads the text in Leviticus in the light of Isaiah; that is a straining of which he is not incapable. I do not understand Heinemann’s remark (Bildung‚ p. 419), that “it is noteworthy that he does not appeal to Isaiah xi.” Apparently he thinks that Philo has no direct knowledge of that passage (“schwerlich hat er von dieser Stelle unmittelbare Kenntniss”). If this means that the absence of any direct statement that the thought comes from Isaiah shows ignorance of the passage, I entirely disagree. Philo never mentions Isaiah by name, but quotes from him four times as one of the prophets and once (Quis Rerum 25, Isaiah 50:4) without any indication that it is a quotation. Here he gives the substance of Isaiah’s description spiritualized by the thought that this can never come about till the “wild beasts within ourselves” are tamed, a thought which to his mind, in which the allegorical is always seen behind the literal, would be assisted by the epithet πονηρά = “wicked,” applied to the beasts in Leviticus.