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Tiresias: The Ancient Mediterranean Religions Source Database



9223
Philo Of Alexandria, On Drunkenness, 50


nanBut he acts cunningly in opposition to these principles, wishing us to take to ourselves the elder sister first, not in order that we may have her in a lasting manner, but that being attracted by the allurements of the younger, we may hereafter relax in our desire for the elder one. XIII.


Intertexts (texts cited often on the same page as the searched text):

24 results
1. Hebrew Bible, Deuteronomy, 18.10-18.11, 23.1-23.2 (9th cent. BCE - 3rd cent. BCE)

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt." 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD."
2. Hebrew Bible, Exodus, 6.26-6.27, 13.11-13.15, 22.28, 34.20 (9th cent. BCE - 3rd cent. BCE)

6.26. הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃ 6.27. הֵם הַמְדַבְּרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן׃ 13.11. וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12. וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13. וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ 13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15. וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 22.28. מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃ 6.26. These are that Aaron and Moses, to whom the LORD said: ‘Bring out the children of Israel from the land of Egypt according to their hosts.’" 6.27. These are they that spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron." 13.11. And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee," 13.12. that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s." 13.13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem." 13.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;" 13.15. and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem." 22.28. Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me." 34.20. And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty."
3. Hebrew Bible, Genesis, 17.17, 18.11-18.12, 21.5, 21.7 (9th cent. BCE - 3rd cent. BCE)

17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ 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׃ 21.5. וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.7. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’" 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?’" 21.5. And Abraham was a hundred years old, when his son Isaac was born unto him." 21.7. And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’"
4. Hebrew Bible, Numbers, 18.15-18.16 (9th cent. BCE - 3rd cent. BCE)

18.15. כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃ 18.16. וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃ 18.15. Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem." 18.16. And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs."
5. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)

33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth."
6. Hebrew Bible, Isaiah, 2.1 (8th cent. BCE - 5th cent. BCE)

2.1. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃ 2.1. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃ 2.1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem."
7. Hebrew Bible, Jeremiah, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign."
8. Septuagint, Ecclesiasticus (Siracides), 24.23 (2nd cent. BCE - 2nd cent. BCE)

24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
9. Septuagint, Wisdom of Solomon, 24.23 (2nd cent. BCE - 1st cent. BCE)

10. Philo of Alexandria, On The Confusion of Tongues, 147 (1st cent. BCE - 1st cent. CE)

147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.
11. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 138, 14, 146-147, 15, 150, 16-49, 51-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
12. Philo of Alexandria, On The Change of Names, 202 (1st cent. BCE - 1st cent. CE)

202. For it is no small number of persons who have been deceived by the similarity of the names of different things, and we had better examine here what I am saying. The name of Ishmael, being interpreted, means "the hearing of God," but some men listen to the divine doctrines to their benefit, and others listen to both his admonitions and to those of others only to their destruction. Do you recollect the case of the soothsayer Balaam? He is represented as hearing the oracles of God, and as having received knowledge from the Most High
13. Philo of Alexandria, On The Creation of The World, 25 (1st cent. BCE - 1st cent. CE)

25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII.
14. Philo of Alexandria, On Planting, 50 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On The Posterity of Cain, 135 (1st cent. BCE - 1st cent. CE)

135. on which account Moses, in strict accordance with the principles of natural philosophy, represents Leah as Hated. For those whom the charms of pleasures, which are with Rachel, that is to say, with the outward sense, cannot be endured by Leah, who is situated out of the reach of the passions; on which account they repudiate and detest her. But as far as she herself is concerned, her alienation from the creature produces her a close connection with God, from whom she receives the seeds of wisdom, and conceives, and travails, and brings forth virtuous ideas, worthy of the father who begot them. If therefore, you, O my soul, imitating Leah, reject mortal things, you will of necessity turn to the incorruptible God, who will shed over you all the fountains of his good. XLI.
16. Philo of Alexandria, On Dreams, 2.6, 2.45 (1st cent. BCE - 1st cent. CE)

2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
17. Philo of Alexandria, On The Special Laws, 1.137-1.140 (1st cent. BCE - 1st cent. CE)

1.137. Moreover the law, going beyond all these enactments in their favour, commands the people to bring them the first fruits, not only of all their possessions of every description, but also of their own lives and bodies; for the children are separable portions of their parents as one may say; but if one must tell the plain truth, they are inseparable as being of kindred blood, [...]{18}{the above passage is quite unintelligible in the Greek, and is given up by Mangey as irremediably corrupt.} and being bound to them by the allurements of united good will, and by the indissoluble bonds of nature. 1.138. But nevertheless, he consecrates also their own first-born male children after the fashion of other first fruits, as a sort of thanks-offering for fertility, and a number of children both existing and hoped for, and wishing at the same time that their marriages should be not only free from all blame, but even very deserving of praise, the first fruit arising from which is consecrated to God; and keeping this in their minds, both husbands and wives ought to cling to modesty, and to attend to their household concerns, and to cherish uimity, agreeing with one another, so that what is called a communion and partnership may be so in solid truth, not only in word, but likewise in deed. 1.139. And with reference to the dedication of the first-born male children, in order that the parents may not be separated from their children, nor the children from their parents, he values the first fruits of them himself at a fixed price in money ordering everyone both poor and rich to contribute an equal sum, not having any reference to the ability of the contributors, nor to the vigour or beauty of the children who were born; but considering how much even a very poor man might be able to give; 1.140. for since the birth of children happens equally to the most noble and to the most obscure persons of the race, he thought it just to enact that their contribution should also be equal, aiming, as I have already said, particularly to fix a sum which should be in the power of everyone to give.XXVIII.
18. Philo of Alexandria, Allegorical Interpretation, 1.13, 2.96, 3.46, 3.96 (1st cent. BCE - 1st cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V.
19. Philo of Alexandria, Questions On Genesis, 1.4, 1.8 (1st cent. BCE - 1st cent. CE)

20. Philo of Alexandria, That God Is Unchangeable, 182-183, 181 (1st cent. BCE - 1st cent. CE)

181. among whom we must enroll Balaam, for he also is a child of the earth, and not a shoot of heaven, and a proof of this is, that he, being influenced by omens and false prophecies, not even when the eye of his soul, which had been closed, recovered its sight, and "saw the angel of God standing against him in the way;"45 not even then did he turn back and desist from doing wrong, but giving way to a mighty torrent of folly, he was washed away and swallowed up by it.
21. Philo of Alexandria, Plant., 50 (1st cent. BCE - 1st cent. CE)

50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.
22. New Testament, John, 6.35, 15.4-15.7, 15.10 (1st cent. CE - 1st cent. CE)

6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love.
23. Diogenes Laertius, Lives of The Philosophers, 10.119 (3rd cent. CE - 3rd cent. CE)

10.119. Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta.
24. Origen, On First Principles, 1.2.3, 1.2.6 (3rd cent. CE - 3rd cent. CE)

1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also.


Subjects of this text:

subject book bibliographic info
abraham, criticism of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
abraham, defense of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 508
allegoresis, symbolism and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
apostasy Sly, Philo's Perception of Women (1990) 194
arius didymus Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
athenaeus Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
balaam Cover, Philo of Alexandria: On the Change of Names (2023) 508
blasphemer' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 222
body Levison, The Greek Life of Adam and Eve (2023) 696
child sacrifice, in biblical israel Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
child sacrifice Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
cosmos, indestructibility of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
criticism of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
deceit Levison, The Greek Life of Adam and Eve (2023) 696
deception Levison, The Greek Life of Adam and Eve (2023) 696
education Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
epicurus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
flesh Levison, The Greek Life of Adam and Eve (2023) 696
foot/feet Levison, The Greek Life of Adam and Eve (2023) 696
friendship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
god, as mother Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 184
greek logos, jewish wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
hands, serpent, of Levison, The Greek Life of Adam and Eve (2023) 696
high priest Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
homonymy Cover, Philo of Alexandria: On the Change of Names (2023) 508
inebriation Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
intellect Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
isaac, as beloved Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
isaac, as legitimate Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
ishmael, as illegitimate Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 508
jacob Sly, Philo's Perception of Women (1990) 194
jewish wisdom, greek logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
kingdom Levison, The Greek Life of Adam and Eve (2023) 696
kinship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
leah Sly, Philo's Perception of Women (1990) 194
logos of god, man Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
logos of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
love, chaste Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
madness Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
mainoles Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
midianite women Sly, Philo's Perception of Women (1990) 194
moses Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 222
mysteries Sly, Philo's Perception of Women (1990) 194
names, philosophy of Cover, Philo of Alexandria: On the Change of Names (2023) 508
oath, eve, of Levison, The Greek Life of Adam and Eve (2023) 696
phineas Sly, Philo's Perception of Women (1990) 194
pleasure Levison, The Greek Life of Adam and Eve (2023) 696
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
rachel Sly, Philo's Perception of Women (1990) 194
reputation Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 508
rule/ruler Levison, The Greek Life of Adam and Eve (2023) 696
sacrifice of isaac, ethical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
sacrifice of isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 323
symbolic interpretation, of wine Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 262
symbolism, allegory and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
temptation Levison, The Greek Life of Adam and Eve (2023) 696
tree, value of Levison, The Greek Life of Adam and Eve (2023) 696
venom Levison, The Greek Life of Adam and Eve (2023) 696
wickedness Levison, The Greek Life of Adam and Eve (2023) 696
woman Sly, Philo's Perception of Women (1990) 194
worship Levison, The Greek Life of Adam and Eve (2023) 696