Tiresias: The Ancient Mediterranean Religions Source Database

9233

Philo Of Alexandria, On Curses, 51
nan Perhaps, therefore, since all these ideas are inconsistent with truth, it would be better to look upon the statement as an allegory, and to say that Cain determined to build up his own doctrine like a city. XV.

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1. Hebrew Bible, Genesis, 5.24, 6.9, 12.7, 18.10, 18.14, 19.20, 19.24, 32.25-32.33 (9th cent. BCE - 3rd cent. BCE) 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 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׃ 5.24. And Enoch walked with God, and he was not; for God took him." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 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.—" 18.14. 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.’" 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’" 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;" 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."
2. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE) 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."
3. Philo of Alexandria, On Husbandry, 120-121, 119 (1st cent. BCE - 1st cent. CE) 119. Therefore the Olympian contest is the only one that justly deserves to be called sacred; meaning by this, not that which the inhabitants of Elis celebrate, but that which is instituted for the acquisition of the divine, and Olympian, and genuine virtues. Now, as competitors in this contest, all those have their names inscribed who are very weak in their bodies, but very vigorous in their souls; and then, having stripped off their clothes, and smeared themselves in the dust, they do all those actions which belong to skill and to power, omitting nothing which may conduce to their gaining the victory.
4. Philo of Alexandria, On The Preliminary Studies, 19 (1st cent. BCE - 1st cent. CE) 19. Do you not see that our bodies do not use solid and costly food before they have first, in their age of infancy, used such as had no variety, and consisted merely of milk? And, in the same way, think also that infantine food is prepared for the soul, namely the encyclical sciences, and the contemplations which are directed to each of them; but that the more perfect and becoming food, namely the virtues, is prepared for those who are really full-grown men. V.
5. Philo of Alexandria, On The Change of Names, 14 (1st cent. BCE - 1st cent. CE) 14. And, indeed, the living God is so completely indescribable, that even those powers which minister unto him do not announce his proper name to us. At all events, after the wrestling match in which the practicer of virtue wrestled for the sake of the acquisition of virtue, he says to the invisible Master, "Tell me thy Name;" but he said, "Why askest thou me my name?" And he does not tell him his peculiar and proper name, for says he, it is sufficient for thee to be taught my ordinary explanations. But as for names which are the symbols of created things, do not seek to find them among immortal natures. III.
6. Philo of Alexandria, On The Creation of The World, 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.
7. Philo of Alexandria, On Planting, 135, 126 (1st cent. BCE - 1st cent. CE)
8. Philo of Alexandria, On Curses, 10-39, 4, 40-48, 5-7, 1 (1st cent. BCE - 1st cent. CE) 1. And Cain went out from before the face of God, and dwelt in the land of Nod, opposite to Eden." Now we may raise the question whether we are to take the expressions which occur in the books that have been handed down to us by Moses and to interpret them in a somewhat metaphorical sense, while the ideas which readily present themselves as derived from the names are very deficient in truth.
9. Philo of Alexandria, On Dreams, 2.10 (1st cent. BCE - 1st cent. CE) 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;
10. 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
11. Philo of Alexandria, Plant., 135, 126 (1st cent. BCE - 1st cent. CE) 126. And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him.
12. 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.

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
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
bible	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
childishness	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
contemplation (theôria)	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
encyclical studies, hagar representing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
enoch	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
enos	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
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
fine, st.	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
hagar, as encyclical studies	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 191
hymn	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
intellect	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
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
jewish, judaism	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
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
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, the flood and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 11
offering	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
philo of alexandria	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
practice, jacob and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
praise	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
prayer, contemplative	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
prayer, of thanksgiving	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
prayer, silent	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
prologue of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
rabbinic	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
reif, s.c.	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
rite, ritual	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
sacrifice	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
talmud	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
triads, as laws	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 149
triads, higher vs. lower	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 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
union (mystical), virtue	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
van der horst, p.w.	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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
voice	Dillon and Timotin, Platonic Theories of Prayer (2015) 53
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) 191
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