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Tiresias: The Ancient Mediterranean Religions Source Database



9233
Philo Of Alexandria, On Curses, 22


nanIt is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.


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1. Hebrew Bible, Genesis, 6.1-6.4, 6.8-6.9, 7.11, 19.24 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 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." 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." 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;"
2. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man
3. Anon., Jubilees, 4.17-4.19 (2nd cent. BCE - 2nd cent. BCE)

4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee
4. Anon., Testament of Benjamin, 9.1, 10.6 (2nd cent. BCE - 2nd cent. CE)

9.1. And I believe that there will be also evil-doings among you, from the words of Enoch the righteous: that ye shall commit fornication with the fornication of Sodom, and shall perish, all save a few, and shall renew wanton deeds with women; and the kingdom of the Lord shall not be among, you, for straightway He shall take it away. 10.6. For all these things they gave us for an inheritance, saying: Keep the commandments of God, until the Lord shall reveal His salvation to all Gentiles.
5. Anon., Testament of Dan, 5.6 (2nd cent. BCE - 2nd cent. CE)

5.6. [For I have read in the book of Enoch, the righteous, that your prince is Satan, and that all the spirits of wickedness and pride will conspire to attend constantly on the sons of Levi, to cause them to sin before the Lord.
6. Anon., Testament of Levi, 10.5, 14.1 (2nd cent. BCE - 2nd cent. CE)

10.5. For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn.
7. Anon., Testament of Naphtali, 4.1 (2nd cent. BCE - 2nd cent. CE)

4.1. These things I say unto you, my children, for I have read in the writing of Enoch that ye yourselves also shall depart from the Lord, walking according to all the lawlessness of the Gentiles, and ye shall do according to all the wickedness of Sodom.
8. Anon., Testament of Simeon, 5.4 (2nd cent. BCE - 2nd cent. CE)

5.4. For I have seen it inscribed in the writing of Enoch that your sons shall be corrupted in fornication, and shall do harm to the sons of Levi with the sword.
9. Septuagint, Ecclesiasticus (Siracides), 44.16, 49.14 (2nd cent. BCE - 2nd cent. BCE)

44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth.
10. Septuagint, Wisdom of Solomon, 4.10-4.15 (2nd cent. BCE - 1st cent. BCE)

4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones.
11. Ovid, Metamorphoses, 1.313-1.415 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, On The Life of Abraham, 18-19, 17 (1st cent. BCE - 1st cent. CE)

17. That which is placed in the next rank after hope is repentance for errors committed, and improvement; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, "gracious," of whom the following statement is made, "that Enoch pleased God, and was not found, because God transported Him.
13. Philo of Alexandria, On Flight And Finding, 192 (1st cent. BCE - 1st cent. CE)

192. This is that great deluge in which "the cataracts of heaven were opened"58--by heaven I here mean the mind--and the fountains of the bottomless pit were revealed; that is to say, of the outward sense; for in this way alone is the soul overwhelmed, iniquities being broken up and poured over it from above, as from the heaven of the mind, and the passions irrigating it from below, as from the earth of the outward senses.
14. Philo of Alexandria, On The Change of Names, 34, 33 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On The Creation of The World, 128, 77-88, 12 (1st cent. BCE - 1st cent. CE)

12. But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes (for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition), has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description. Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God. III.
16. Philo of Alexandria, On The Posterity of Cain, 43 (1st cent. BCE - 1st cent. CE)

43. The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII.
17. Philo of Alexandria, On Curses, 11-21, 23-29, 3, 30-39, 4, 40-48, 5, 51, 6-7, 10 (1st cent. BCE - 1st cent. CE)

10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation;
18. Philo of Alexandria, On Dreams, 1.112 (1st cent. BCE - 1st cent. CE)

1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind.
19. Philo of Alexandria, On The Virtues, 201, 175 (1st cent. BCE - 1st cent. CE)

175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it.
20. Philo of Alexandria, On The Life of Moses, 1.162, 2.47-2.65 (1st cent. BCE - 1st cent. CE)

1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. 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. 2.49. Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right not to do, proceed to appoint punishments for those who transgress those laws; but others, who appear to have proceeded on a better plan, have not begun in this manner, but, having first of all built and established their city in accordance with reason, have then adapted to this city which they have built, that constitution which they have considered the best adapted and most akin to it, and have confirmed this constitution by the giving of laws. 2.50. But he, thinking the first of the two courses above mentioned to be tyrannical and despotic, as indeed it is, namely, that of laying positive commands on persons as if they were not free men but slaves, without offering them any alleviation; and that the second course was better indeed, but was not entirely to be commended, must appear to all judges to be superior in each of the above considerations. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.54. The seas were raised up, and the rivers both such as flow everlastingly, and the winter torrents were swollen and washed away, and carried off all the cities in the plain; and those in the mountain country were destroyed by incessant and irresistible impetuosity of rain, ceasing neither by day nor by night 2.55. and when at a subsequent period the race of mankind had again increased from those who had been spared, and had become very numerous, since the succeeding generations did not take the calamities which had befallen their ancestors as a lesson to teach themselves wisdom and moderation, but turned to acts of intemperance and became studiers of evil practices, God determined to destroy them with fire. 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; 2.57. and in this way it came to pass that those wicked men were punished with the aforesaid chastisements, while those who were eminent for virtue and piety were well off, receiving rewards worthy of their virtue. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.59. But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.61. for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. 2.62. and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. 2.63. And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb
21. Philo of Alexandria, Allegorical Interpretation, 3.78, 3.130 (1st cent. BCE - 1st cent. CE)

22. Philo of Alexandria, Questions On Genesis, 1.94, 1.96 (1st cent. BCE - 1st cent. CE)

23. Anon., Testament of Abraham A, 11.3-11.10 (1st cent. CE - 2nd cent. CE)

24. Josephus Flavius, Jewish Antiquities, 1.85, 9.28 (1st cent. CE - 1st cent. CE)

1.85. He lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. 9.28. So the ten tribes of the Israelites were removed out of Judea nine hundred and forty-seven years after their forefathers were come out of the land of Egypt, and possessed themselves of the country, but eight hundred years after Joshua had been their leader, and, as I have already observed, two hundred and forty years, seven months, and seven days after they had revolted from Rehoboam, the grandson of David, and had given the kingdom to Jeroboam.
25. Anon., Genesis Rabba, 49.9 (2nd cent. CE - 5th cent. CE)

49.9. חָלִלָה לְּךָ (בראשית יח, כה), אָמַר רַבִּי יוּדָן חָלִלָה הוּא לְךָ בַּרְיָה הוּא לְךָ. אָמַר רַבִּי אַחָא חָלִלָה חָלִלָה שְׁתֵּי פְּעָמִים, חִלּוּל שֵׁם שָׁמַיִם יֵשׁ בַּדָּבָר. אָמַר רַבִּי אַבָּא מֵעֲשׂת דָּבָר אֵין כְּתִיב כָּאן, אֶלָּא מֵעֲשׂת כַּדָּבָר, לֹא הִיא וְלֹא דִּכְוָתָהּ, וְלֹא דִּפְחוּתָה מִנָּהּ. אָמַר רַבִּי לֵוִי שְׁנֵי בְּנֵי אָדָם אָמְרוּ דָּבָר אֶחָד, אַבְרָהָם וְאִיּוֹב, אַבְרָהָם אָמַר חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע. אִיּוֹב אָמַר (איוב ט, כב): אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה, אַבְרָהָם נָטַל עָלֶיהָ שָׂכָר, אִיּוֹב נֶעֱנַשׁ עָלֶיהָ. אַבְרָהָם אָמַר בִּשּׁוּלָה, אִיּוֹב אָמַר פַּגָה, אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה. רַבִּי חִיָּא בַּר אַבָּא אָמַר עִרְבּוּבֵי שְׁאֵלוֹת יֵשׁ כָּאן, אַבְרָהָם אָמַר: חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר: וְהָיָה כַּצַּדִּיק כָּרָשָׁע, יִתְלֶה לָרְשָׁעִים בִּשְׁבִיל צַדִּיקִים, הַלְּוַאי צַדִּיקִים דְּהָא אֵינָם אֶלָּא צַדִּיקִים נִבְלֵי, דְּאָמַר רַבִּי יוֹחָנָן כָּל צַדִּיקִים שֶׁנֶּאֶמְרוּ בִּסְדוֹם צַדִּיקִם כְּתִיב, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (יהושע ט, יא): וַיֹּאמְרוּ אֵלֵינוּ זְקֵינֵינוּ וְכָל ישְׁבֵי אַרְצֵנוּ, זְקָנֵנוּ כְּתִיב, זִקְנֵי אַשְׁמָה, הַיְנוּ סָבָא דְּבַהֲתָא. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַבְרָהָם צָרֵף מַעֲשַׂי וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן לֹא אַתְּ הוּא צַדִּיקוֹ שֶׁל עוֹלָם, צָרֵף עַצְמְךָ עִמָּהֶם וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כָּךְ אֲמַר לֵיהּ אַבְרָהָם, מֶלֶךְ בָּשָׂר וָדָם תּוֹלִין לוֹ אַנְקְלִיטוֹן מִדּוּכוֹס לְאִפַּרְכּוֹס, מֵאִפַּרְכּוֹס לְאִסְטְרָלִיטוֹס, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיִּתְלֶה לְךָ אַנְקְלִיטוֹן, לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כְּשֶׁבִּקַּשְׁתָּ לָדוּן אֶת עוֹלָמְךָ מָסַרְתָּ אוֹתוֹ בְּיַד שְׁנַיִם, רוֹמוֹס וְרוֹמִילוֹס, שֶׁאִם בִּקֵּשׁ אֶחָד מֵהֶם לַעֲשׂוֹת דָּבָר חֲבֵרוֹ מְעַכֵּב עַל יָדוֹ, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיְעַכֵּב עַל יָדְךָ לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַב אַדָא נִשְׁבַּעְתָּ שֶׁאֵין אַתָּה מֵבִיא מַבּוּל לָעוֹלָם, מָה אַתְּ מַעֲרִים עַל הַשְּׁבוּעָה, מַבּוּל שֶׁל מַיִם אֵין אַתָּה מֵבִיא, מַבּוּל שֶׁל אֵשׁ אַתְּ מֵבִיא, אִם כֵּן לֹא יָצָאתָ יְדֵי שְׁבוּעָה. אָמַר רַבִּי לֵוִי (בראשית יח, כה): הֲשׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, אִם עוֹלָם אַתָּה מְבַקֵּשׁ אֵין דִּין, וְאִם דִּין אַתָּה מְבַקֵּשׁ לֵית עוֹלָם, אַתְּ תָּפֵיס חַבְלָא בִּתְרֵין רָאשִׁין, בָּעֵי עָלְמָא וּבָעֵי דִינָא, אִם לֵית אַתְּ מְוַתֵּר צִבְחַר, לֵית עָלְמָא יָכֵיל קָאֵים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע, אָהַבְתָּ לְצַדֵּק אֶת בְּרִיּוֹתַי, וַתִּשְׂנָא רֶשַׁע, מֵאַנְתָּ לְחַיְיבָן, (תהלים מה, ח): עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ, מַהוּ מֵחֲבֵרֶיךָ, מִנֹּחַ וְעַד אֶצְלְךָ עֲשָׂרָה דוֹרוֹת וּמִכֻּלָּם לֹא דִּבַּרְתִּי עִם אֶחָד מֵהֶם אֶלָּא עִמָּךְ (בראשית יב, א): וַיּאֹמֶר ה' אֶל אַבְרָם לֶךְ לְךָ.
26. Theophilus, To Autolycus, 3.19 (2nd cent. CE - 3rd cent. CE)

3.19. And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means rest, as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come there, God calls you to repentance. On this account he was fitly called Deucalion. And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife. This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge.
27. Origen, Homiliae In Genesim (In Catenis), 2.3 (3rd cent. CE - 3rd cent. CE)

28. Ambrose, On Noah And The Ark, 1.2 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham, faith of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
animals, punishment of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 187
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
archetypes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
athletics imagery Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191, 201
book of the watchers, readers of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
chaldean (hebrew language) Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176
childishness Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
copies Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
creation, in the exposition Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
creation Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
de abrahamo, greek title of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
de abrahamo, prologue of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
deucalion Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
diaspora judaism Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
encyclical studies, hagar representing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
enoch, transference of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
enoch Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 176; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
enochic literary tradition, place of epistle of enoch in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
enos, hope and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
enos Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
enosh Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
esau Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
etymologies, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
eve, excellence, patriarchs as types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
exposition of the law, categories within Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
exposition of the law, organization of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
exposition of the law, programmatic and transitional statements in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
exposition of the law Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11
faith Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
five, the number, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
five, the number, sodoms destruction parallel to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
food metaphors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
games imagery Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
genealogical section of the pentateuch Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
genealogy of virtues, genesis, title of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
hagar, as encyclical studies Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
hebrew, and chaldean Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176
hope, enos representing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
humanity, dominant position of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 187
isaac, nature and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11
israel, land of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
jacob, as an athlete Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
jacob, at the jabbok ford Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191, 201
jacob, practice and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
jacob Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11, 149
justice, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
law of nature, mosaic laws consonant with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
law of nature Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
laws, biblical figures as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11, 149
laws, types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
laws, written Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
learning and teaching, abraham associated with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
logos, lord god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
mosaic law, law of nature and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
mosaic law Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 149
moses, as a living law Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
moses, genesis as title ascribed to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
myth Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
names of god, masculine participle Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
names of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
nature, isaac and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
noah, concluding remarks about Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176
noah, name of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
noah, perfection of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
noah, reward of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 187
noah, the flood and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149, 185, 187
noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 176, 185, 187; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
nobility Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
passions Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
pentateuch, parts of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
perception of god, by abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
perfection, relative Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
perfection, vs. half-completed Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
practice, jacob and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
prologue of de abrahamo Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
punishment, of animals Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
rest, noahs name meaning Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
reward and punishment Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11
rewards of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
sight, god as object of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
sodom, flood parallel to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
sons of god, as angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
soul, flooding in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 187
soul, types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
stoicism Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 415
textual transmission, premodern' Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 82
transference Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
triads, as laws Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
triads, first Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176, 185, 187
triads, higher vs. lower Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176, 191, 201
triads, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191, 201
triads Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
virtue, first triad as progression in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176
virtue, law and, interconnectedness of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 191
written laws Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 149
βίος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
εἰκών Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7
νόμος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11, 149
σύγκρισις Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176, 191
τρόποι ψυχῆς Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
τέλειος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
φιλανθρωπία and φιλάνθρωπος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 176
ψυχή Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
ἱεροὶ νόμοι Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
ὁ ὤν Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201