1. Hebrew Bible, Exodus, 3.14-3.15, 31.3-31.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athletics imagery •imagery athletic Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 98, 201; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132| 3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", 3.15. "וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃", 31.3. "וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃", 31.4. "לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃", 31.5. "וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃", | 3.14. "And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’", 3.15. "And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.", 31.3. "and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,", 31.4. "to devise skilful works, to work in gold, and in silver, and in brass,", 31.5. "and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship.", |
|
2. Hebrew Bible, Deuteronomy, 10.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269| 10.12. "וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", | 10.12. "And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;", |
|
3. Hebrew Bible, Genesis, 3.24, 5.22, 5.24, 6.5-6.6, 6.8-6.9, 6.11-6.13, 7.11, 7.19, 9.20, 15.1-15.4, 16.3-16.4, 18.1-18.15, 21.33, 23.2-23.4, 23.6, 26.32-26.33, 32.25-32.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181, 182, 183, 191, 201, 254, 269, 386, 388; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205, 236, 262; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33| 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 6.8. "וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃", 6.9. "אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃", 6.11. "וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃", 6.12. "וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃", 6.13. "וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ׃", 7.11. "בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃", 7.19. "וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל־הָאָרֶץ וַיְכֻסּוּ כָּל־הֶהָרִים הַגְּבֹהִים אֲשֶׁר־תַּחַת כָּל־הַשָּׁמָיִם׃", 15.1. "אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃", 15.1. "וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃", 15.2. "וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃", 15.2. "וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃", 15.3. "וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃", 15.4. "וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃", 16.3. "וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃", 16.4. "וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃", 18.1. "וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃", 18.1. "וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃", 18.2. "וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃", 18.2. "וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃", 18.3. "וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃", 18.3. "וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃", 18.4. "יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃", 18.5. "וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃", 18.6. "וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃", 18.7. "וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃", 18.8. "וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃", 18.9. "וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃", 18.11. "וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃", 18.12. "וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃", 18.13. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃", 18.14. "הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃", 18.15. "וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃", 21.33. "וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃", 23.2. "וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃", 23.2. "וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃", 23.3. "וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃", 23.4. "גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃", 23.6. "שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃", 26.32. "וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃", 26.33. "וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה׃", 32.25. "וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃", 32.26. "וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃", 32.27. "וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃", 32.28. "וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃", 32.29. "וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃", 32.31. "וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃", 32.32. "וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃", 32.33. "עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃", | 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 6.8. "But Noah found grace in the eyes of the LORD.", 6.9. "These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.", 6.11. "And the earth was corrupt before God, and the earth was filled with violence.", 6.12. "And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .", 6.13. "And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.", 7.11. "In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.", 7.19. "And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered.", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 15.1. "After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’", 15.2. "And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’", 15.3. "And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’", 15.4. "And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’", 16.3. "And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.", 16.4. "And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.", 18.1. "And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;", 18.2. "and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,", 18.3. "and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.", 18.4. "Let now a little water be fetched, and wash your feet, and recline yourselves under the tree.", 18.5. "And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’", 18.6. "And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’", 18.7. "And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it.", 18.8. "And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.", 18.9. "And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’", 18.10. "And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—", 18.11. "Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—", 18.12. "And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’", 18.13. "And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?", 18.14. "Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’", 18.15. "Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’", 21.33. "And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.", 23.2. "And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.", 23.3. "And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:", 23.4. "’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’", 23.6. "’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’", 26.32. "And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’", 26.33. "And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day.", 32.25. "And Jacob was left alone; and there wrestled a man with him until the breaking of the day.", 32.26. "And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him.", 32.27. "And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’", 32.28. "And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’", 32.29. "And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’", 32.30. "And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there.", 32.31. "And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’", 32.32. "And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.", 32.33. "Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein.", |
|
4. Hebrew Bible, Judges, 6.21-6.22, 13.15-13.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254| 6.21. "וַיִּשְׁלַח מַלְאַךְ יְהוָה אֶת־קְצֵה הַמִּשְׁעֶנֶת אֲשֶׁר בְּיָדוֹ וַיִּגַּע בַּבָּשָׂר וּבַמַּצּוֹת וַתַּעַל הָאֵשׁ מִן־הַצּוּר וַתֹּאכַל אֶת־הַבָּשָׂר וְאֶת־הַמַּצּוֹת וּמַלְאַךְ יְהוָה הָלַךְ מֵעֵינָיו׃", 6.22. "וַיַּרְא גִּדְעוֹן כִּי־מַלְאַךְ יְהוָה הוּא וַיֹּאמֶר גִּדְעוֹן אֲהָהּ אֲדֹנָי יְהוִה כִּי־עַל־כֵּן רָאִיתִי מַלְאַךְ יְהוָה פָּנִים אֶל־פָּנִים׃", 13.15. "וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃", 13.16. "וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃", | 6.21. "Then the angel of the Lord stretched out the end of the staff that was in his hand, and touched the meat and the unleavened cakes; and the fire rose up out of the rock, and consumed the meat and the unleavened cakes. Then the angel of the Lord departed out of his sight.", 6.22. "And when Gid῾on perceived that he was an angel of the Lord, Gid῾on said, Alas, O Lord God! because I have surely seen an angel of the Lord face to face.", 13.15. "And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee.", 13.16. "And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord.", |
|
5. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 171| 177d. συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου. | 177d. So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate. |
|
6. Aristophanes, Lysistrata, 615 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388| 615. ἀλλ' ἐπαποδυώμεθ' ἄνδρες τουτῳὶ τῷ πράγματι. | |
|
| 7. Plato, Republic, 151 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182 |
| 8. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182 |
9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •imagery athletic Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 265| 246c. μὲν οὖν οὖσα καὶ ἐπτερωμένη μετεωροπορεῖ τε καὶ πάντα τὸν κόσμον διοικεῖ, ἡ δὲ πτερορρυήσασα φέρεται ἕως ἂν στερεοῦ τινος ἀντιλάβηται, οὗ κατοικισθεῖσα, σῶμα γήϊνον λαβοῦσα, αὐτὸ αὑτὸ δοκοῦν κινεῖν διὰ τὴν ἐκείνης δύναμιν, ζῷον τὸ σύμπαν ἐκλήθη, ψυχὴ καὶ σῶμα παγέν, θνητόν τʼ ἔσχεν ἐπωνυμίαν· ἀθάνατον δὲ οὐδʼ ἐξ ἑνὸς λόγου λελογισμένου, ἀλλὰ πλάττομεν οὔτε ἰδόντες οὔτε ἱκανῶς νοήσαντες | 246c. and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen |
|
10. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •imagery athletic Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266| 62c. οὐκοῦν, ἦ δ’ ὅς, καὶ σὺ ἂν τῶν σαυτοῦ κτημάτων εἴ τι αὐτὸ ἑαυτὸ ἀποκτεινύοι, μὴ σημήναντός σου ὅτι βούλει αὐτὸ τεθνάναι, χαλεπαίνοις ἂν αὐτῷ καί, εἴ τινα ἔχοις τιμωρίαν, τιμωροῖο ἄν; πάνυ γ᾽, ἔφη. | 62c. I do. Well then, said he, if one of your chattels should kill itself when you had not indicated that you wished it to die, would you be angry with it and punish it if you could? Certainly, he replied. Then perhaps from this point of view it is not unreasonable to say that a man must not kill himself until god sends some necessity upon him, such as has now come upon me. That, said Cebes, seems sensible. But what you said just now, Socrates, that philosophers ought to be ready and willing to die, that seem |
|
| 11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175 |
| 12. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
13. Septuagint, Wisdom of Solomon, 4.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •athletic imagery Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 173 | 4.1. Better than this is childlessness with virtue,for in the memory of virtue is immortality,because it is known both by God and by men. |
|
14. Polybius, Histories, 6.4.5, 10.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •imagery athletic •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266| 6.4.5. τι ποτʼ ἂν αὐτὸ βουληθῇ καὶ πρόθηται παρὰ δʼ ᾧ πάτριόν ἐστι καὶ σύνηθες θεοὺς σέβεσθαι, γονεῖς θεραπεύειν, πρεσβυτέρους αἰδεῖσθαι, νόμοις πείθεσθαι, παρὰ τοῖς τοιούτοις συστήμασιν ὅταν τὸ τοῖς πλείοσι δόξαν νικᾷ, τοῦτο καλεῖν δεῖ δημοκρατίαν. διὸ καὶ γένη μὲν ἓξ εἶναι ῥητέον πολιτειῶν, | 6.4.5. but when, in a community where it is traditional and customary to reverence the gods, to honour our parents, to respect our elders, and to obey the laws, the will of the greater number prevails, this is to be called a democracy. 10.5. 1. and Scipio waiting until he received the white toga appeared in the forum while his mother was still asleep.,2. The people, owing to the unexpectedness of the sight and owing to his previous popularity, received him with enthusiastic surprise, and afterwards when he went on to the station appointed for candidates and stood by his brother they not only conferred the office on Publius but on his brother too for his sake, and both appeared at their house elected aediles.,4. When the news suddenly reached his mother's ears, she met them overjoyed at the door and embraced the young men with deep emotion, so that from this circumstance all who had heard of the dreams believed that Publius communed with the gods not only in his sleep, but still more in reality and by day.,6. Now it was not a matter of a dream at all, but as he was kind and munificent and agreeable in his address he reckoned on his popularity with the people,,7. and so by cleverly adapting his action to the actual sentiment of the people and of his mother he not only attained his object but was believed to have acted under a sort of divine inspiration. ,8. For those who are incapable of taking an accurate view of operations, causes, and dispositions, either from lack of natural ability or from inexperience and indolence, attribute to the gods and to fortune the causes of what is accomplished by shrewdness and with calculation and foresight.,9. I have made these observations for the sake of my readers, that they may not by falsely accepting the generally received opinion of Scipio neglect to notice his finest qualities and those most worthy of respect, I mean his cleverness and laboriousness.,10. This will be still more evident from my account of his actual exploits. |
|
15. Cicero, Tusculan Disputations, 3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389| 3.12. Cadere, opinor, in sapientem aegritudinem tibi dixisti videri. Et vero ita existimo. Humanum id quidem, quod ita existumas. non enim silice nati sumus, sed est naturale in animis tenerum e ante silice add. V c non male naturabile X sed bi exp. V 1 ( cf. animabili codd. nat. deor. 2,91 ) natura Lb. quiddam quidam R 1 V 1 ( corr. 1 ) -ddā in r. G 2 atque molle, quod quod quā G 1 aegritudine quasi tempestate quatiatur, sed humanum... 22 quatiatur H nec absurde Crantor ille, qui in in om. X add. s V rec nostra Academia vel in primis fuit nobilis, minime inquit inquid G 1 adsentior is qui istam nescio quam indolentiam magno opere laudant, quae quae V 2 B qui X nec potest ulla ulle G 1 esse nec debet. ne aegrotus sim; sim s si inquit (inquid G 1 P cf. 2 ) fuerat X ( fuat V 2 si exp. et ss. V rec ) corr. Sey. cf. Ps. Plut. Cons. ad Ap. 102c, qui primum ou) ga\r sumfe/romai — e)/cw kai\ tou= dunatou= kai\ tou= sumfe/rontos ou)=san ut sua profert, paulo post addit : ' mh\ ga\r nosoi=men ', fhsi\n o( a)kadhmaiko\s Kra/ntwr, ' nosh/sasi de\ parei/h tis ai)/sqhsis ' ktl . inquit ut 303, 21 ergo, inquit al. si debet nec aegrotassem. Si X (a apertum post t in V) c exp. V 2? ne aegrotus inquit fuero, sin quid fuerit Vict. sensus adsit, adsit d in r. G 2 absit V c sive secetur quid sive avellatur a corpore. nam istuc nihil dolere dolere ex dolore K 1 R 1 ex dobere (b= lo) V 1 contigit G 1 non sine magna mercede contingit inmanitatis in animo, stuporis in corpore. non sine... 7 corpore Aug. civ. 14, 9 | |
|
16. Philo of Alexandria, On The Posterity of Cain, 10-11, 122 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277 | 122. on which account Moses bears witness, exhorting us to war against the contrary opinions, for he says, "The time has departed from them, and the Lord is among Us." So that those men by whom the life of the soul is honoured, have divine reason dwelling among them, and walking with them; but those who pursue a life of pleasure have only a brief and fictitious want of opportunities: these men, therefore, having swollen extravagantly, and become enormously distended by their profuse fatness and luxury, have burst asunder. But the others, being made fat by that wisdom which nourishes the souls that love virtue, have a firm and unshaken power, a specimen of which is the fat which is sacrificed as a whole burnt-offering from every victim: |
|
17. Philo of Alexandria, On Curses, 10-27, 29-51, 6, 28 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191, 201 | 28. Therefore the oracle which was given to the allwise Moses most manifestly shows the lasting good condition and stability of the virtuous man. Now, the oracle is as follows: "And do thou thyself stand with Me." By which expression, two things are made clear. One, that it is the living God, who moves and turns about all other beings, being himself unchangeable and immoveable. The second is, that he makes the virtuous man a participator in his own tranquil nature. For, as I suppose, the crooked things are made straight by his straight rule; so, likewise, are the things that are in motion restrained and made stationary by the power of him who always stands still and firm. |
|
| 18. Philo of Alexandria, De Providentia, 2.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388 |
19. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103, 17, 130 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269 | 130. Moreover, those who have committed unintentional homicide, have been allotted the same cities as the Levites to dwell in, because they also were thought worthy of a privilege because of a holy slaughter. When therefore the soul being changed, came to honour the Egyptian God, the body, as fine gold, then all the sacred writings rushing forth of their own accord with defensive weapons, namely demonstrations according to knowledge, putting forward as their leader and general the chief priest, and prophet, and friend of God, Moses, proclaimed an unceasing war in the cause of piety, and would not hear of peace till they had put down all the doctrines of those who opposed them, so that they naturally came to inhabit the same dwellings, inasmuch as they had done similar actions, though not the same. XXXIX. |
|
| 20. Philo of Alexandria, On Sobriety, 8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254 |
21. Philo of Alexandria, On Dreams, 1.129, 1.193-1.196, 2.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191, 269 | 1.129. and it listens to him gladly, and receives the labourer in the paths of virtue at first, as if he were going to become a disciple; then when he has shown his approbation of the dexterity of his nature, he gives him his hand, like a gymnastic trainer, and invites him to the gymnasia, and standing firmly, compels him to wrestle with him, until he has rendered his strength so great as to be irresistible, changing his ears by the divine influences into eyes, and calling this newly-modelled disposition Israel, that is, the man who Sees. 1.193. When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and Listen." 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." 1.196. Also the practiser of virtue is also called one of this company dear to God, being deservedly accounted worthy of the same honour; for, says the scripture, "The angel of God said to me in my sleep, Jacob: and I answered, and said, What is It?" 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; |
|
22. Philo of Alexandria, That God Is Unchangeable, 12, 127-130, 17, 118 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181 | 118. but such things are not the appropriate offspring of a good mind; the progeny of that are the virtues before mentioned, namely the being a man, the being just, the being perfect, the pleasing God, which last particular, inasmuch as it is the crowning one, and as it were the boundary of perfect happiness, is enumerated last of all. |
|
23. Philo of Alexandria, On The Virtues, 184, 147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269 | 147. But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII. |
|
24. Philo of Alexandria, On The Life of Moses, 1.48, 1.75-1.76, 2.48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •imagery, athletics •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 201, 389; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205 | 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard." 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. |
|
| 25. Philo of Alexandria, Allegorical Interpretation, 3.3, 3.14, 3.48, 3.68, 3.77-3.78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •imagery athletic •imagery, athletics •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181, 183; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205, 262; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132, 277 |
| 26. Philo of Alexandria, Questions On Genesis, 1.92, 1.96, 4.1-4.19, 4.73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182, 254, 269, 389 |
| 27. Philo of Alexandria, That The Worse Attacks The Better, 170, 190, 35-36, 32 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
28. Philo of Alexandria, On The Creation of The World, 146, 152, 3, 47, 77, 33 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388, 389 | 33. And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, burning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and unextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together, |
|
29. Philo of Alexandria, On The Special Laws, 1.17, 1.38, 1.144, 1.272, 1.299-1.300, 3.6, 3.95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery •imagery, athletics •imagery athletic Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182, 269; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 236; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266 | 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. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.144. But the men of this nation contribute their payments to the priests with joy and cheerfulness, anticipating the collectors, and cutting short the time allowed for making the contributions, and thinking that they are themselves receiving rather than giving; and so with words of blessing and thankfulness, they all, both men and women, bring their offerings at each of the seasons of the year, with a spontaneous cheerfulness, and readiness, and zeal, beyond all description.XXIX. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.299. These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions and prohibitions. But those which are in accordance with philosophical suggestions and recommendations must be explained in this manner; for the lawgiver, in effect, says, "God, O mind of man! demands nothing of you which is either oppressive, or uncertain, or difficult, but only such things as are very simple and easy. 1.300. And these are, to love him as your benefactor; and if you fail to do so, at all events, to fear him as your Governor and Lord, and to enter zealously upon all the paths which may please him, and to serve him in no careless or superficial manner, but with one's whole soul thoroughly filled as it ought to be with God-loving sentiments, and to cleave to his commandments, and to honour justice, by all which means the world itself continues constantly in the same nature without ever changing, and all other things which are contained in the world have a tendency towards improvement, such as the sun and the moon, and the whole multitude of the rest of the stars, and the entire heaven. But the mountains of the earth are elevated to the greatest possible height, and the champaign country, like other fusible essences, is spread over a body of wide extent, and the sea also changes so as to become united with sweet waters, and the rains also become in their turn similar to the sea. Therefore every one of those things is still fixed within the same boundaries as those within which it was originally created, when it was first disposed of in regular order. But you shall be better, living quite irreproachably. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 3.95. It is necessary, therefore, to anticipate them, inflicting upon them that death which other persons would else have suffered by their means. And again, besides this, he who openly slays a man with a sword, or with any similar weapon, can only kill a few persons at one time; but one who mixes and compounds poisonous drugs with food, may destroy innumerable companies at once who have no suspicion of his treachery. |
|
30. Philo of Alexandria, On The Change of Names, 11, 14, 12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 201 | 12. but in order that the human race may not be wholly destitute of any appellation which they may give to the most excellent of beings, I allow you to use the word Lord as a name; the Lord God of three natures--of instruction, and of holiness, and of the practice of virtue; of which Abraham, and Isaac, and Jacob are recorded as the symbols. For this, says he, is the everlasting name, as if it has been investigated and discerned in time as it exists in reference to us, and not in that time which was before all time; and it is also a memorial not placed beyond recollection or intelligence, and again it is addressed to persons who have been born, not to uncreated natures. |
|
| 31. Philo of Alexandria, On The Preliminary Studies, 164, 19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191 |
32. Philo of Alexandria, On The Life of Joseph, 30-31, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 | 29. for this world is a sort of large state, and has one constitution, and one law, and the word of nature enjoins what one ought to do, and forbids what one ought not to do: but the cities themselves in their several situations are unlimited in number, and enjoy different constitutions, and laws which are not all the same; for there are different customs and established regulations found out and established in different nations; |
|
33. Philo of Alexandria, On The Migration of Abraham, 45 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269 | 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. |
|
34. Philo of Alexandria, On The Life of Abraham, 48, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 236 | 47. Such was he who was the most virtuous of all the men of his age, and such were the rewards which were allotted to him which the holy scriptures enumerate; and the arrangement and classification of the aforesaid three, whether you call them men or dispositions of the soul, is very symmetrical, for the perfect man is entire from the beginning; but he who has his place changed is but half entire, having appropriated the earlier period of his life to wickedness, and the subsequent time to virtue to which he afterwards came over, and with which at that subsequent time he lived. But he who hopes, as his very name shows, has still a defect, for though he is always wishing for what is good, he is not as yet able to attain to it, but he is like those who are on a voyage, who while they are eager to reach the harbour, are still kept at sea without being able to anchor in port. X. |
|
35. Philo of Alexandria, On The Eternity of The World, 150 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •imagery athletic Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 294 | 150. I have now then set forth to the best of my ability what I have been able to learn or to understand concerning the indestructibility of the world, and in the subsequent treatises I shall proceed to show what may be said against each of the arguments here stated.Troubles in essay writing? Check out a href="http://www.customwritings.com/" CustomWritings /a to get paper help! /p |
|
36. Philo of Alexandria, On Husbandry, 10, 110-112, 114-123, 113 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181, 191, 388 | 113. Therefore, in all these unholy contests, surrender the prizes to others; but, as for those which are really holy, study yourself to gain the crown in them. And think not those contests holy which the different cities propose in their triennial festivals, when they build theatres and receive many myriads of people; for in those he who has overthrown any one in wrestling, or who has cast him on his back or on his face upon the ground, or he who is very skilful in wrestling or in the pancratium, carries off the first prize, though he may be a man who has never abstained from any act of violence or of injustice. XXVI. |
|
37. Ovid, Metamorphoses, 1.313-1.415 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175| 1.313. Separat Aonios Oetaeis Phocis ab arvis, 1.314. terra ferax, dum terra fuit, sed tempore in illo 1.315. pars maris et latus subitarum campus aquarum. 1.316. Mons ibi verticibus petit arduus astra duobus, 1.317. nomine Parnasus, superantque cacumina nubes. 1.318. Hic ubi Deucalion (nam cetera texerat aequor) 1.319. cum consorte tori parva rate vectus adhaesit, 1.320. Corycidas nymphas et numina montis adorant 1.321. fatidicamque Themin, quae tunc oracla tenebat. 1.322. Non illo melior quisquam nec amantior aequi 1.323. vir fuit aut illa metuentior ulla deorum. 1.324. Iuppiter ut liquidis stagnare paludibus orbem 1.325. et superesse virum de tot modo milibus unum, 1.326. et superesse videt de tot modo milibus unam, 1.327. innocuos ambo, cultores numinis ambo, 1.328. nubila disiecit nimbisque aquilone remotis 1.329. et caelo terras ostendit et aethera terris. 1.330. Nec maris ira manet, positoque tricuspide telo 1.331. mulcet aquas rector pelagi supraque profundum 1.332. exstantem atque umeros innato murice tectum 1.333. caeruleum Tritona vocat conchaeque soti 1.334. inspirare iubet fluctusque et flumina signo 1.335. iam revocare dato. Cava bucina sumitur illi, 1.336. tortilis, in latum quae turbine crescit ab imo, 1.337. bucina, quae medio concepit ubi aera ponto, 1.338. litora voce replet sub utroque iacentia Phoebo. 1.339. Tunc quoque, ut ora dei madida rorantia barba 1.340. contigit et cecinit iussos inflata receptus, 1.341. omnibus audita est telluris et aequoris undis, 1.342. et quibus est undis audita, coercuit omnes. 1.343. Iam mare litus habet, plenos capit alveus amnes, 1.344. flumina subsidunt collesque exire videntur, 1.345. surgit humus, crescunt loca decrescentibus undis, 1.346. postque diem longam nudata cacumina silvae 1.347. ostendunt limumque tenent in fronde relictum. 1.348. Redditus orbis erat. Quem postquam vidit iem 1.349. et desolatas agere alta silentia terras, 1.350. Deucalion lacrimis ita Pyrrham adfatur obortis: 1.351. “O soror, o coniunx, o femina sola superstes, 1.352. quam commune mihi genus et patruelis origo, 1.353. deinde torus iunxit, nunc ipsa pericula iungunt, 1.354. terrarum, quascumque vident occasus et ortus, 1.355. nos duo turba sumus; possedit cetera pontus. 1.356. Haec quoque adhuc vitae non est fiducia nostrae 1.357. certa satis; terrent etiam nunc nubila mentem. 1.358. Quis tibi, si sine me fatis erepta fuisses, 1.359. nunc animus, miseranda, foret? quo sola timorem 1.360. ferre modo posses? quo consolante doleres? 1.361. Namque ego (crede mihi) si te quoque pontus haberet, 1.362. te sequerer, coniunx, et me quoque pontus haberet. 1.363. O utinam possim populos reparare paternis 1.364. artibus atque animas formatae infundere terrae! 1.365. Nunc genus in nobis restat mortale duobus 1.366. (sic visum superis) hominumque exempla manemus.” 1.367. Dixerat, et flebant. Placuit caeleste precari 1.368. numen et auxilium per sacras quaerere sortes. 1.369. Nulla mora est: adeunt pariter Cephisidas undas, 1.370. ut nondum liquidas, sic iam vada nota secantes. 1.371. Inde ubi libatos inroravere liquores 1.372. vestibus et capiti, flectunt vestigia sanctae 1.373. ad delubra deae, quorum fastigia turpi 1.374. pallebant musco stabantque sine ignibus arae. 1.375. Ut templi tetigere gradus, procumbit uterque 1.376. pronus humi gelidoque pavens dedit oscula saxo 1.377. atque ita “si precibus” dixerunt “numina iustis 1.378. victa remollescunt, si flectitur ira deorum, 1.379. dic, Themi, qua generis damnum reparabile nostri 1.380. arte sit, et mersis fer opem, mitissima, rebus.” 1.381. Mota dea est sortemque dedit: “Discedite templo 1.382. et velate caput cinctasque resolvite vestes 1.383. ossaque post tergum magnae iactate parentis.” 1.384. Obstipuere diu, rumpitque silentia voce 1.385. Pyrrha prior iussisque deae parere recusat, 1.386. detque sibi veniam pavido rogat ore, pavetque 1.387. laedere iactatis maternas ossibus umbras. 1.388. Interea repetunt caecis obscura latebris 1.389. verba datae sortis secum inter seque volutant. 1.390. Inde Promethides placidis Epimethida dictis 1.391. mulcet et “aut fallax” ait “est sollertia nobis, 1.392. aut pia sunt nullumque nefas oracula suadent. 1.393. Magna parens terra est, lapides in corpore terrae 1.394. ossa reor dici; iacere hos post terga iubemur.” 1.395. Coniugis augurio quamquam Titania mota est, 1.396. spes tamen in dubio est: adeo caelestibus ambo 1.397. diffidunt monitis. Sed quid temptare nocebit? 1.398. Discedunt velantque caput tunicasque recingunt 1.399. et iussos lapides sua post vestigia mittunt. 1.400. Saxa (quis hoc credat, nisi sit pro teste vetustas?) 1.401. ponere duritiem coepere suumque rigorem 1.402. mollirique mora mollitaque ducere formam. 1.403. Mox ubi creverunt naturaque mitior illis 1.404. contigit, ut quaedam, sic non manifesta, videri 1.405. forma potest hominis, sed, uti de marmore coepta, 1.406. non exacta satis rudibusque simillima signis. 1.407. Quae tamen ex illis aliquo pars umida suco 1.408. et terrena fuit, versa est in corporis usum; 1.409. quod solidum est flectique nequit, mutatur in ossa; 1.410. quae modo vena fuit, sub eodem nomine mansit; 1.411. inque brevi spatio superorum numine saxa 1.412. missa viri manibus faciem traxere virorum, 1.413. et de femineo reparata est femina iactu. 1.414. Inde genus durum sumus experiensque laborum 1.415. et documenta damus qua simus origine nati. | |
|
38. Philo of Alexandria, On Drunkenness, 100, 207 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 265 | 207. These men, if, being distended by the abundance of the things which they have devoured, they nevertheless get breath again for a short time, like wrestlers who are tired, soon descend again to the same contest. |
|
39. Philo of Alexandria, On Flight And Finding, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •imagery, athletics Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 262 | 115. There is a certain extravagance of perfection visible in this disposition. He has Known the man who has vowed the great vow in some instances offending unintentionally, even if not of deliberate purpose; for he says, "But if any one die before him suddenly, he shall be at once polluted." For if of things without deliberation anything coming from without strikes down suddenly, such things do at once pollute the soul, but not with a pollution which remains for any length of time, inasmuch as they are unintentional actions. And about these actions the high priest (standing above them, as he also does above those which are voluntary) is indifferent. |
|
40. Philo of Alexandria, On The Confusion of Tongues, 23-25, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269 | 100. For the eyes of our body look upon the appearance of the sun by day and of the moon by night as standing still, and yet who is there who does not know that the rapidity of movements of these two bodies is incomparable, since they go round the whole heaven in one day? Thus, indeed, the universal heaven itself also, while appearing to stand still, revolves in a circle; its movements being detected and comprehended by the invisible and more divine eye which is placed in our mind. XXII. |
|
41. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 | 102d. But to be carried beyond all bounds and to help in exaggerating our griefs Isay is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence is not to be disapproved. "Pray that we be not ill," says Crantor of the Academy, "but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out." For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility, |
|
42. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 269| 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", | 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", |
|
43. Anon., Genesis Rabba, 30.8-30.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 181| 30.8. תָּמִים הָיָה בְּדֹרֹתָיו (בראשית ו, ט), בַּר חַטְיָיא אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ תָּמִים, הִשְּׁלִים שָׁנָיו לְמִדַּת שָׁבוּעַ. הָיָה, אָמַר רַבִּי יוֹחָנָן כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, מִתְּחִלָּתוֹ וְעַד סוֹפוֹ הוּא צַדִּיק. הֲתִיבוּן לֵיהּ וְהָכְתִיב (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, מֵעַתָּה הוּא תְּחִלָּתוֹ וְהוּא סוֹפוֹ. אֲמַר לְהוֹן אַף הִיא לָא תַבְרָא, דְּהָא רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ וכו', רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, וּמַה אֲנִי מְקַיֵּם הָיָה, שֶׁהָיָה מְתֻקָּן לְהַדְרִיךְ כָּל הָעוֹלָם כֻּלּוֹ בִּתְשׁוּבָה. (בראשית ג, כב): הֵן הָאָדָם הָיָה, מְתֻקָּן לְמִיתָה, נָחָשׁ (בראשית ג, א): הָיָה, מְתֻקָּן לְפֻרְעָנוּת, קַיִן (בראשית ד, ב): הָיָה, מְתֻקָּן לְגָלוּת, אִיּוֹב (איוב א, א): הָיָה, מְתֻקָּן לְיִסּוּרִין, נֹחַ הָיָה, מְתֻקָּן לַנֵּס, משֶׁה (שמות ג, א): הָיָה, מְתֻקָּן לַגּוֹאֵל, מָרְדְּכַי (אסתר ב, ה): הָיָה, מְתֻקָּן לִגְאֻלָּה. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, רָאָה עוֹלָם חָדָשׁ, אָמַר רַבִּי שְׁמוּאֵל חֲמִשָּׁה הֵן: נֹחַ, אֶתְמוֹל (איוב יד, יט): אֲבָנִים שָׁחֲקוּ מַיִם, דְּאָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ אִצְטְרֻבָּלִין שֶׁל רֵחַיִם נִמְחֶה בַּמַּיִם, וְהָכָא אַתְּ אָמַר (בראשית ט, יח): וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה, אֶתְמָהָא, אֶלָּא רָאָה עוֹלָם חָדָשׁ. יוֹסֵף (תהלים קה, יח): עִנּוּ בַכֶּבֶל רַגְלוֹ, וְעַכְשָׁו (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. משֶׁה, אֶתְמוֹל בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, וְעַכְשָׁו הוּא מְשַׁקְּעוֹ בַּיָּם, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. אִיּוֹב, אֶתְמוֹל (איוב טז, יג): יִשְׁפֹּךְ לָאָרֶץ מְרֵרָתִי, וְעַכְשָׁו (איוב מב, י): וַיּוֹסֶף ה' אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. מָרְדְּכַי, אֶתְמוֹל הָיָה מְתֻקָּן לִצְלִיבָה, וְעַכְשָׁו הוּא צוֹלֵב אֶת צוֹלְבָיו, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ, רַבָּנָן אָמְרִין כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, זָן וּמְפַרְנֵס, נֹחַ, זָן וּפִרְנֵס כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (בראשית ו, כא): וְאַתָּה קַח לְךָ וגו'. יוֹסֵף (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו. משֶׁה, זָן וּפִרְנֵס אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר. (איוב לא, יז): וְאֹכַל פִּתִּי לְבַדִּי, שֶׁמָּא (איוב לא, יז): וְלֹא אָכַל יָתוֹם מִמֶּנָּה, אֶתְמָהָא. מָרְדְּכַי זָן וּפִרְנֵס, אָמַר רַבִּי יוּדָן פַּעַם אַחַת חִזֵּר עַל כָּל הַמֵּנִיקוֹת וְלֹא מָצָא לְאֶסְתֵּר לְאַלְתָּר מֵינִיקָה, וְהָיָה מֵינִיקָהּ הוּא, רַבִּי בֶּרֶכְיָה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר בָּא לוֹ חָלָב וְהָיָה מֵינִיקָהּ. כַּד דָּרַשׁ רַבִּי אַבָּהוּ בְּצִבּוּרָא גָּחוֹךְ צִבּוּרָא לְקָלֵיהּ, אֲמַר לְהוֹן וְלָא מַתְנִיתָּא הִיא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר חָלָב הַזָּכָר טָהוֹר. 30.9. בְּדֹרֹתָיו, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר בְּדֹרֹתָיו הָיָה צַדִּיק, הָא אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל לֹא הָיָה צַדִּיק. בְּשׁוּק סְמַיָּא צָוְחִין לַעֲוִירָא סַגֵּי נְהוֹר, מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ מַרְתֵּף אֶחָד שֶׁל יַיִן, פָּתַח חָבִית אַחַת וּמְצָאָהּ שֶׁל חֹמֶץ, שְׁנִיָּה כֵּן, שְׁלִישִׁית וּמְצָאָהּ קוֹסֵס, אָמְרִין לֵיהּ קוֹסֵס הוּא, אֲמַר לְהוֹן וְאִית הָכָא טַב מִינָהּ, אָמְרוּ לֵיהּ לָא. כָּךְ בְּדֹרֹתָיו הָיָה צַדִּיק הָא אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל לֹא הָיָה צַדִּיק. רַבִּי נְחֶמְיָה אָמַר וּמָה אִם בְּדֹרֹתָיו הָיָה צַדִּיק, אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל עַל אַחַת כַּמָּה וְכַמָּה, מָשָׁל לִצְלוֹחִית שֶׁל אֲפַרְסְמוֹן מֻקֶּפֶת צָמִיד פָּתִיל, וּמֻנַּחַת בֵּין הַקְּבָרוֹת, וְהָיָה רֵיחָהּ נוֹדֵף, וְאִלּוּ הָיָה חוּץ לַקְּבָרוֹת עַל אַחַת כַּמָּה וְכַמָּה, מָשָׁל לִבְתוּלָה שֶׁהָיְתָה שְׁרוּיָה בְּשׁוּק שֶׁל זוֹנוֹת וְלֹא יָצָא עָלֶיהָ שֵׁם רָע, אִלּוּ הָיְתָה בְּשׁוּקָן שֶׁל כְּשֵׁרוֹת עַל אַחַת כַּמָּה וְכַמָּה, כָּךְ, וּמָה אִם בְּדֹרֹתָיו הָיָה צַדִּיק אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל עַל אַחַת כַּמָּה וְכַמָּה. | |
|
44. Diogenes Laertius, Lives of The Philosophers, 7.28, 7.108, 7.176 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •imagery athletic Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266 | 7.28. And in very truth in this species of virtue and in dignity he surpassed all mankind, ay, and in happiness; for he was ninety-eight when he died and had enjoyed good health without an ailment to the last. Persaeus, however, in his ethical lectures makes him die at the age of seventy-two, having come to Athens at the age of twenty-two. But Apollonius says that he presided over the school for fifty-eight years. The manner of his death was as follows. As he was leaving the school he tripped and fell, breaking a toe. Striking the ground with his fist, he quoted the line from the Niobe:I come, I come, why dost thou call for me?and died on the spot through holding his breath. 7.108. Zeno was the first to use this term καθῆκον of conduct. Etymologically it is derived from κατά τινας ἥκειν, i.e. reaching as far as, being up to, or incumbent on so and so. And it is an action in itself adapted to nature's arrangements. For of the acts done at the prompting of impulse some, they observe, are fit and meet, others the reverse, while there is a third class which is neither the one nor the other.Befitting acts are all those which reason prevails with us to do; and this is the case with honouring one's parents, brothers and country, and intercourse with friends. Unbefitting, or contrary to duty, are all acts that reason deprecates, e.g. to neglect one's parents, to be indifferent to one's brothers, not to agree with friends, to disregard the interests of one's country, and so forth. 7.176. His end was as follows. He had severe inflammation of the gums, and by the advice of his doctors he abstained from food for two whole days. As it happened, this treatment succeeded, so that the doctors were for allowing him to resume his usual diet. To this, however, he would not consent, but declaring that he had already got too far on the road, he went on fasting the rest of his days until his death at the same age as Zeno according to some authorities, having spent nineteen years as Zeno's pupil.My lighter verse on him runs thus:I praise Cleanthes, but praise Hades more,Who could not bear to see him grown so old,So gave him rest at last among the dead,Who'd drawn such load of water while alive. |
|
45. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389| 27b. בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים,בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים,בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים,בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:,אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים,והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי,אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל,תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה,אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו,ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה,אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי,ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה,רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו,ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא,(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני,(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה,רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:,ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו | 27b. b on a plain bier /b made from poles that were strapped together, b and the poor were embarrassed. /b The Sages b instituted that everyone should be taken out /b for burial b on a plain bier, due to the honor of the poor. /b ,Similarly, b at first they would place incense under /b the beds of b those who died with an intestinal disease, /b because the body emitted an especially unpleasant odor. b And those who were alive with an intestinal disease were embarrassed /b when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages b instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were /b still b living. /b ,Moreover, b at first they would /b ritually b immerse /b all b the utensils /b that had been used b by /b women who b died /b while b menstruating, /b which had thereby contracted ritual impurity. b And /b due to this, b the living menstruating women were embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b dying b women must be immersed, due to the honor of living menstruating women. /b And, b at first they would /b ritually b immerse /b all b the utensils /b that had been used by b i zavin /i , /b men suffering from gonorrhea, b who died, /b as the utensils had thereby contracted ritual impurity. b And /b due to this b the living i zavin /i felt embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b men b must be immersed, due to the honor of the living i zavin /i . /b ,Likewise, b at first taking the dead out /b for burial b was more difficult for the relatives than the /b actual b death, /b because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew b to the point that relatives would /b sometimes b abandon /b the corpse b and run away. /b This lasted b until Rabban Gamliel came and acted /b with b frivolity, /b meaning that he waived his dignity, by leaving instructions that he be b taken out /b for burial b in linen garments. And the people /b adopted this b practice after him /b and had themselves b taken out /b for burial b in linen garments. Rav Pappa said: And nowadays, everyone follows the practice /b of taking out the dead for burial b even in /b plain b hemp garments [ i tzerada /i ] /b that cost only b a dinar. /b ,It is taught in the mishna: b The bier /b of the deceased b is not set down in the street /b during the intermediate days of a Festival, b so as not to encourage eulogies. Rav Pappa said: /b There are b no /b restrictions on eulogizing on the intermediate days of b a Festival in the presence /b of a deceased b Torah scholar, /b and therefore he may be eulogized in the ordinary manner during the Festival week. b And all the more so /b a Torah scholar may be eulogized on the days of b Hanukkah and Purim, /b which have less sanctity than the intermediate days of a Festival.,The Gemara comments: b But this /b allowance to eulogize a Torah scholar during the intermediate days of a Festival b applies only /b when the eulogy is b in /b the b presence /b of the deceased, before the bier. b However, /b giving a eulogy that is b not in his presence /b is b not /b permitted. The Gemara asks: b Is that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in /b his city b Pum Nahara /b during the intermediate days of a Festival? b Rav Pappa said: It was the day /b on which Rav Kahana received the b news /b of Rav Zevid’s death, b and /b a eulogy in such a situation b is considered as /b if it is b in his presence. /b ,The Gemara continues its discussion of the i halakhot /i of mourning: b Ulla said: /b Although i hesped /i usually refers to a eulogy, strictly speaking, b i hesped /i /b is referring to striking oneself b on the heart, as it is written: “Striking [ i sofedim /i ] the breasts” /b (Isaiah 32:12). The term b i tipuaḥ /i /b is referring to striking b with /b one b hand /b against the other hand, i.e., clapping. The term b i killus /i /b is referring to stomping b with /b one’s b foot /b on the ground., b The Sages taught /b a i baraita /i : b One who stomps his foot on the ground /b as a sign of mourning b should not stomp with a sandal, but rather /b he should do so wearing b a shoe, due to the danger /b of being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury., b Rabbi Yoḥa said: Once a mourner nods his head /b to show that his grief has slightly diminished, b the consolers may no longer sit next to him, /b as with his action the mourner shows that he no longer desires their presence., b Rabbi Yoḥa further said: All are obligated to stand /b in the b presence of the i Nasi /i , except for a mourner and one who is sick. Rabbi Yoḥa said: To all /b who stand before a great person b one says: Be seated, /b and only then may they sit down, b except for a mourner and one who is sick. /b If they stood up they do not need permission to sit down, but rather they may do so if they wish., b Rav Yehuda said in the name of Rav: A mourner /b on the b first day /b of his mourning b is prohibited from eating of his own bread. /b From where is this derived? b From /b what b the Merciful One says to Ezekiel /b when the latter is in mourning: b “Nor eat the bread of men” /b (Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when b Rabba and Rav Yosef /b were in mourning they b would exchange their meals with each other. /b , b And Rav Yehuda said in the name of Rav: /b When a person b dies in a city, all of the residents of that city are prohibited from performing work /b until he has been buried.,The Gemara relates that when b Rav Hamnuna /b once b happened /b to come to a place called b Darumata he heard the sound of a i shofar /i /b announcing that a person b had died /b in the town. When b he saw some people doing work he said to them: Let these people be under an excommunication. Is there not a dead /b person b in town? They said to him: There are /b separate b groups in the town, /b each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. b He said to them: If so, it is permitted /b to you, and he revoked his excommunication., b And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead /b and does not allow himself to be consoled b will /b in the end b weep for another /b person. The Gemara relates that b a certain woman /b who lived b in the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna sent /b a message b to her: Do not do this. /b But b she took no heed of him. He /b then b sent /b another message b to her: If you listen to me, it is well, but if not, prepare shrouds for another death. /b But she would not listen b and they all died. In the end, /b when she continued with her excessive mourning, b he said to her: /b Since you are acting in this way, b prepare shrouds for yourself, and /b soon thereafter b she died. /b ,The Sages taught in a i baraita /i with regard to the verse that states: b “Weep not for the dead, neither bemoan him” /b (Jeremiah 22:10): b “Weep not for the dead” /b is referring to b excessive /b mourning; b “neither bemoan him” more than the /b appropriate b measure /b of time. b How so? /b What is the appropriate measure? b Three days for weeping, and seven for eulogizing, and thirty for /b the prohibition against b ironing /b clothing b and for /b the prohibition against b cutting hair. From this /b point b forward the Holy One, Blessed be He, says: Do not be more merciful with /b the deceased b than I am. /b If the Torah commands one to mourn for a certain period of time, then that suffices.,It is stated in the continuation of the verse: b “Weep sore for him that goes away.” Rav Yehuda said: /b This is referring b to one who leaves /b the world b without children /b to survive him, since mourning for him is much more intense. It was related that b Rabbi Yehoshua ben Levi /b would b go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [ i yashuv /i ] no more, nor see his native land” /b (Jeremiah 22:10). b Rav Huna /b disagreed with the interpretation of the verse and b said: /b “Him that goes” b is /b one b who committed a transgression and /b then b repeated it, /b i.e., one who sins constantly and does not repent [ i yashav /i ], and therefore loses his portion in the World-to-Come, his “native land.”,The Gemara notes that b Rav Huna /b conforms b to his /b standard line of b reasoning, /b as b Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him. /b The Gemara questions the wording used here: b Does it enter your mind /b that it is actually b permitted? /b How could it possibly be permitted for him to sin? b Rather, say /b instead: b It becomes as though it were permitted, /b for after doing it twice he no longer relates to his action as the violation of a serious prohibition., b Rabbi Levi said: A mourner /b during b the first three days /b of his mourning b should see himself as though a sword were lying between his two thighs, /b meaning that he too may be facing imminent death. During this period he should live in dread. b From the third to the seventh /b days he should conduct himself b as if /b the sword b were lying opposite him in the corner, /b but still threatening him. b From this /b point b forward it is as if /b the sword b was moving before him in the marketplace, /b and the fear is not as great.,§ The mishna teaches: b And /b the biers b of women /b are b never /b set down, b due to /b their b honor. /b The Sages of b Neharde’a say: They only taught /b thi |
|
| 46. Methodius of Olympus, Symposium, None (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 47. Didymus, In Genesim, 78 (4th cent. CE - 4th cent. CE) Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 386 |
| 48. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, 295, 300 Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 173 |
| 49. Theaetetus, Timaeus, None Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175 |
| 51. Seneca, Institutio Oratoria, 6 Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
| 52. Menander, Orations, 29 Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
| 54. Stoic School, Stoicor. Veter. Fragm., 3.617 Tagged with subjects: •athletics imagery Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388 |
