Tiresias: The Ancient Mediterranean Religions Source Database

9229

Philo Of Alexandria, On The Change Of Names, 12

nan but in order that the human race may not be wholly destitute of any appellation which they may give to the most excellent of beings, I allow you to use the word Lord as a name; the Lord God of three natures--of instruction, and of holiness, and of the practice of virtue; of which Abraham, and Isaac, and Jacob are recorded as the symbols. For this, says he, is the everlasting name, as if it has been investigated and discerned in time as it exists in reference to us, and not in that time which was before all time; and it is also a memorial not placed beyond recollection or intelligence, and again it is addressed to persons who have been born, not to uncreated natures.

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

30 results
1. Hebrew Bible, Exodus, a b c d\n0 "20.21" "20.21" "20 21"\n1 "3.14" "3.14" "3 14"\n2 "33.23" "33.23" "33 23"\n3 19.6 19.6 19 6\n4 3.14 3.14 3 14\n5 3.15 3.15 3 15\n6 33.13 33.13 33 13\n7 33.14 33.14 33 14\n8 33.15 33.15 33 15\n9 33.16 33.16 33 16\n10 33.17 33.17 33 17\n11 33.18 33.18 33 18\n12 33.19 33.19 33 19\n13 33.20 33.20 33 20\n14 33.21 33.21 33 21\n15 33.22 33.22 33 22\n16 33.23 33.23 33 23 (9th cent. BCE - 3rd cent. BCE)
2. Hebrew Bible, Genesis, a b c d\n0 "17.17" "17.17" "17 17"\n1 12.7 12.7 12 7\n2 17.1 17.1 17 1\n3 17.5 17.5 17 5\n4 18.1 18.1 18 1\n5 2.7 2.7 2 7\n6 32.25 32.25 32 25\n7 32.26 32.26 32 26\n8 32.27 32.27 32 27\n9 32.28 32.28 32 28\n10 32.29 32.29 32 29\n11 32.30 32.30 32 30\n12 32.31 32.31 32 31\n13 32.32 32.32 32 32\n14 32.33 32.33 32 33\n15 9.27 9.27 9 27 (9th cent. BCE - 3rd cent. BCE)
3. Homer, Iliad, 5.127-5.128 (8th cent. BCE - 7th cent. BCE) 5.127. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee 5.128. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee
4. Aristophanes, The Women Celebrating The Thesmophoria, 296-310, 295 (5th cent. BCE - 4th cent. BCE) 295. εὐφημία 'στω, εὐφημία 'στω. εὔχεσθε τοῖν
5. Herodotus, Histories, 8.55 (5th cent. BCE - 5th cent. BCE) 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this.
6. Philo of Alexandria, On The Life of Abraham, 120-122, 52, 70-71, 119 (1st cent. BCE - 1st cent. CE) 119. This then is sufficient to say by way of a literal explanation of this account; we must now speak of that which may be given if the story be looked at as figurative and symbolical. The things which are expressed by the voice are the signs of those things which are conceived in the mind alone; when, therefore, the soul is shone upon by God as if at noonday, and when it is wholly and entirely filled with that light which is appreciable only by the intellect, and by being wholly surrounded with its brilliancy is free from all shade or darkness, it then perceives a threefold image of one subject, one image of the living God, and others of the other two, as if they were shadows irradiated by it. And some such thing as this happens to those who dwell in that light which is perceptible by the outward senses, for whether people are standing still or in motion, there is often a double shadow falling from them.
7. Philo of Alexandria, On The Cherubim, 61, 7, 4 (1st cent. BCE - 1st cent. CE) 4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy 4. from whence also that most designing of all things, namely pride, is implanted, which some persons admire and worship, dignifying and making much of vain opinions, with golden crowns and purple robes, and numbers of servants and chariots, on which those men who are looked upon as fortunate and happy are borne aloft, sometimes harnessing mules or horses to their chariots, and sometimes even men, who bear their burdens on their necks, through the excess of the insolence of their masters, weighed down in soul even before they faint in body. II.
8. Philo of Alexandria, On The Confusion of Tongues, 56 (1st cent. BCE - 1st cent. CE) 56. for we are of the race of picked men of Israel, that sees God, of whom not one has Disagreed;" that the instrument of the universe, the whole world, may be melodiously sounded in musical harmony.
9. Philo of Alexandria, On The Decalogue, 53-81, 52 (1st cent. BCE - 1st cent. CE)
10. Philo of Alexandria, On Flight And Finding, 112, 110 (1st cent. BCE - 1st cent. CE) 110. and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues.
11. Philo of Alexandria, On Giants, 63-64, 62 (1st cent. BCE - 1st cent. CE) 62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther.
12. Philo of Alexandria, On The Migration of Abraham, 87-88, 197 (1st cent. BCE - 1st cent. CE) 197. What, then, ought he who hears this answer, and who is by nature inclined to receive instruction, to do, but to draw him out at once from thence? Accordingly, we are told, "He ran up and took him out from thence, because he who was abiding among the vessels of the soul, that is, the body and the outward senses, was not worthy to hear the doctrines and laws of the kingdom (and by the kingdom, we mean wisdom, since we call the wise man a king); but when he has risen up and changed his place, then the mist around him is dissipated, and he will be able to see clearly. Very appropriately, therefore, does the companion of knowledge think it right to leave the region of the outward sense, by name Charran;
13. Philo of Alexandria, On The Change of Names, 10-11, 13-17, 180, 2, 27-29, 3-6, 66-69, 7, 70-76, 8-9, 1 (1st cent. BCE - 1st cent. CE) 1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
14. Philo of Alexandria, On The Creation of The World, 17, 69-70, 16 (1st cent. BCE - 1st cent. CE) 16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect.
15. Philo of Alexandria, On The Posterity of Cain, 14-17, 13 (1st cent. BCE - 1st cent. CE) 13. These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object. V.
16. Philo of Alexandria, On Curses, 18-19, 23, 27-48, 17 (1st cent. BCE - 1st cent. CE) 17. On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it?
17. Philo of Alexandria, On The Sacrifices of Cain And Abel, 57 (1st cent. BCE - 1st cent. CE) 57. And he who conceives that he was deserving to receive the possession and enjoyment of good things, may be taught to change his opinion by the oracle which says, "You do not enter into this land to possess it because of thy righteousness, or because of the holiness of thy heart; but, in the first place, because of the iniquity of these nations, since God has brought on them the destruction of wickedness; and in the second place that he may establish the covet which he swore to our Fathers." Now by the covet of God his graces are figuratively meant (nor is it right to offer to him anything that is imperfect), as all the gifts of the uncreated God are complete and entirely perfect, and virtue is a thing complete among existing things, and so is the course of action in accordance with it.
18. Philo of Alexandria, On Sobriety, 66 (1st cent. BCE - 1st cent. CE)
19. Philo of Alexandria, On Dreams, 1.30-1.32, 1.165, 2.173 (1st cent. BCE - 1st cent. CE) 1.30. Now then is the fourth element which exists within us, the domit mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever? 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.165. It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the beautiful sounds and sights which the president of the games has prepared for your advantage. XXVII. 2.173. Now Israel is the mind inclined to the contemplation of God and of the world; for the name Israel is interpreted, "seeing God," and the abode of the mind is the whole soul; and this is the most sacred vineyard, bearing as its fruit the divine shoot, virtue:
20. Philo of Alexandria, On The Special Laws, 1.41-1.50, 3.4 (1st cent. BCE - 1st cent. CE) 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne
21. Philo of Alexandria, On The Virtues, 184 (1st cent. BCE - 1st cent. CE) 184. For when such as the words are, such also is the mind; and when such as the counsels are, such likewise are the actions; then life is praiseworthy and perfect. But when these things are all at variance with one another life is imperfect and blameable, unless some one who is at the same time a lover of God and beloved by God takes it in hand and produces this harmony. For which reason this oracular declaration was given with great propriety, and in perfect accordance with what has been said above,"Thou hast this day chosen the Lord to be thy God, and the Lord has this day chosen thee to be his people.
22. Philo of Alexandria, On The Life of Moses, 1.75-1.76 (1st cent. BCE - 1st cent. CE) 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard.
23. Philo of Alexandria, On The Embassy To Gaius, 4 (1st cent. BCE - 1st cent. CE) 4. And this nation of suppliants is in the Chaldaic language called Israel, but when the name is translated into the Greek language it is called, "the seeing nation;" which appellation appears to me to be the most honourable of all things in the world, whether private or public;
24. Philo of Alexandria, Allegorical Interpretation, 1.46, 3.171 (1st cent. BCE - 1st cent. CE) 1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness.
25. Philo of Alexandria, Questions On Exodus, a b c d\n0 "2.51" "2.51" "2 51" (1st cent. BCE - 1st cent. CE)
26. Philo of Alexandria, Questions On Genesis, 3.43, 3.49 (1st cent. BCE - 1st cent. CE)
27. Philo of Alexandria, Who Is The Heir, 82 (1st cent. BCE - 1st cent. CE) 82. Would you not say that the perfect high priest when, being in the inmost shrine, he is performing his national sacrifices, is both within and without at the same time? within in respect of his visible body, but without in respect of his soul, which is roaming about and wandering? And again, on the other hand, would you not say that a man who was not of the family consecrated to the priesthood, but who was a lover of God and beloved by God, though standing without the holy shrine, was nevertheless in reality in its inmost parts? looking upon his whole life in the body as a sojourning in a foreign land; but while he is able to live only in the soul, then he thinks that he is abiding in his own country.
28. Philo of Alexandria, That The Worse Attacks The Better, 162, 75, 161 (1st cent. BCE - 1st cent. CE) 161. but I am not able to perceive that he is given, and it is said in the sacred scriptures, "I give thee as a God to Pharaoh," and yet what is given is the patient, not the agent; but he that is truly living must be the agent, and beyond all question cannot be the patient.
29. Philo of Alexandria, That God Is Unchangeable, 130 (1st cent. BCE - 1st cent. CE) 130. but when it changes so as to assume one uniform white appearance, it displays an involuntary change; since the mind, entirely deprived of the power of reasoning, not having left in it one single seed to beget understanding, like a man in a mist or in deep darkness, sees nothing that ought to be done; but, like a blind man, falling without seeing his way before him into all kinds of error, endures continual falls and disasters one after another, in spite of all its efforts. XXVIII.
30. Mishnah, Avot, 5.3 (1st cent. CE - 3rd cent. CE) 5.3. With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him)."

Subjects of this text:

subject	book bibliographic info
abraham, vs. abram	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
abram/abraham, faith and doubt of	Cover, Philo of Alexandria: On the Change of Names (2023) 461
abram/abraham, learner	Cover, Philo of Alexandria: On the Change of Names (2023) 153
abram/abraham	Cover, Philo of Alexandria: On the Change of Names (2023) 157, 158, 164
absolute vs. relative	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
adam	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 158, 162
aporiae	Cover, Philo of Alexandria: On the Change of Names (2023) 162
athletics imagery	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
attributes, divine, incomprehensible	Cover, Philo of Alexandria: On the Change of Names (2023) 164, 165
attributes, divine, ineffable	Cover, Philo of Alexandria: On the Change of Names (2023) 165
body	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Cover, Philo of Alexandria: On the Change of Names (2023) 162
covenant, abrahams name change and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
covenant, omission of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
daimones	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
death	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
doubt	Cover, Philo of Alexandria: On the Change of Names (2023) 461
doxography	Cover, Philo of Alexandria: On the Change of Names (2023) 162
dreams	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
dyad and monad, the earthborn	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
eternal vs. mortal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
etymologies, of abraham and abram	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
etymologies, of israel	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 202
etymology	Cover, Philo of Alexandria: On the Change of Names (2023) 153
eve, excellence, patriarchs as types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
exegesis	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
exposition of the law	Cover, Philo of Alexandria: On the Change of Names (2023) 162
eyes	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
faith	Cover, Philo of Alexandria: On the Change of Names (2023) 461
god, love of, for humanity	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
god, of abraham, isaac, and jacob	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 196
god, patriarchs as beloved by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
gomorrah, the graces	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
hebrew, philos knowledge of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
homily	Cover, Philo of Alexandria: On the Change of Names (2023) 140
humanity, god loving	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
humanity, three eras of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
imperishable vs. mortal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
intelligible	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
isaac, nature and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 201
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 140, 153, 158, 164
isis	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
israel, etymology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 202
israel, land	Cover, Philo of Alexandria: On the Change of Names (2023) 158
israel, seer of god	Cover, Philo of Alexandria: On the Change of Names (2023) 157, 461
israel	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 202
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) 201
jacob, practice and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 140, 153, 157, 158, 162, 164, 461
jethro	Cover, Philo of Alexandria: On the Change of Names (2023) 165
lamprias (brother of plutarch)	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
laughter	Cover, Philo of Alexandria: On the Change of Names (2023) 164
learning and teaching, abraham associated with	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 201
learning and teaching	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 196
light	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
literal meaning	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
logos, lord god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
logos	Cover, Philo of Alexandria: On the Change of Names (2023) 153, 157, 158, 165, 461
love, of god for humanity	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
migrations of abraham, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
migrations of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
mind	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
mist	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
mortal vs. eternal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
moses	Cover, Philo of Alexandria: On the Change of Names (2023) 153, 157, 162, 461
names, change of	Cover, Philo of Alexandria: On the Change of Names (2023) 140, 162
names, divine (lack of)	Cover, Philo of Alexandria: On the Change of Names (2023) 153, 158, 164, 165
names, improper (catachresis)	Cover, Philo of Alexandria: On the Change of Names (2023) 153, 158, 162, 165, 461
names, philosophy of	Cover, Philo of Alexandria: On the Change of Names (2023) 140
names, proper	Cover, Philo of Alexandria: On the Change of Names (2023) 153, 157, 158, 162, 164, 165, 461
names of god, masculine participle	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 201
names of god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 201, 202
nature, isaac and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 201
new creation'	Osborne, Clement of Alexandria (2010) 86
noah, prayer of, for shem	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
omissions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
osiris	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
perception of god, by abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
perception of god, god aiding	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
perfection	Cover, Philo of Alexandria: On the Change of Names (2023) 461
philo of alexandria	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
platonism	Cover, Philo of Alexandria: On the Change of Names (2023) 157, 162, 164, 165
practice, jacob and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196, 201
practice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 196
revelation	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
rosh ha-shanah, royal priesthood	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
simmias of thebes	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
socrates	Cover, Philo of Alexandria: On the Change of Names (2023) 153
socrates (sokrates)	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
soul	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Cover, Philo of Alexandria: On the Change of Names (2023) 157, 158, 162
stoicism	Cover, Philo of Alexandria: On the Change of Names (2023) 157
telos	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
triads, higher vs. lower	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 201
triads, second	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 196, 201, 202
virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192; Cover, Philo of Alexandria: On the Change of Names (2023) 153
wisdom	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
βασίλειον	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
διδασκαλία	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
εὐσέβεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
τέλος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
φιλανθρωπία and φιλάνθρωπος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
φύσις	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
ἄσκησις	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
ὁ ὤν	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192, 201
ὤφθη	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222