Tiresias: The Ancient Mediterranean Religions Source Database

9220

Philo Of Alexandria, On The Confusion Of Tongues, 14

nan Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.

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1. Hebrew Bible, Deuteronomy, 12.31 (9th cent. BCE - 3rd cent. BCE) 12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃ 12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods."
2. Hebrew Bible, Genesis, 2.21, 4.16, 5.4-5.27, 5.29, 6.9, 9.20, 24.1, 25.7 (9th cent. BCE - 3rd cent. BCE) 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.7. וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.11. וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.12. וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃ 5.13. וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.14. וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.15. וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃ 5.16. וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.17. וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 5.26. וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.27. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 25.7. וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters." 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.6. And Seth lived a hundred and five years, and begot Enosh." 5.7. And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters." 5.8. And all the days of Seth were nine hundred and twelve years; and he died." 5.9. And Enosh lived ninety years, and begot Ke." 5.10. And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters." 5.11. And all the days of Enosh were nine hundred and five years; and he died." 5.12. And Ke lived seventy years, and begot Mahalalel." 5.13. And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters." 5.14. And all the days of Ke were nine hundred and ten years; and he died." 5.15. And Mahalalel lived sixty and five years, and begot Jared." 5.16. And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters." 5.17. And all the days of Mahalalel were eight hundred ninety and five years; and he died." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech." 5.26. And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters." 5.27. And all the days of Methuselah were nine hundred sixty and nine years; and he died." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 9.20. And Noah, the man of the land, began and planted a vineyard." 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things." 25.7. And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years."
3. Hesiod, Theogony, 868 (8th cent. BCE - 7th cent. BCE) 868. From all the other gods for nine years, fated
4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section
5. Philo of Alexandria, On The Life of Abraham, 270 (1st cent. BCE - missingth cent. CE) 270. But not only do the holy scriptures bear witness to the faith of Abraham in the living God, which faith is the queen of all the virtues, but moreover he is the first man whom they speak of as an elder; though they were men who had preceded him who had lived three times as many years (or even more still) as he had, not one of whom is handed down to us as worthy of the appellation. And may we not say that this is in strict accordance with natural truth? For he who is really an elder is looked upon as such, not with reference to his length of time, but to the praiseworthiness of his life.
6. Philo of Alexandria, On Husbandry, 97 (1st cent. BCE - missingth cent. CE) 97. But, in the allegorical explanations of these statements, all that bears a fabulous appearance is got rid of in a moment, and the truth is discovered in a most evident manner. The serpent, then, which appeared to the woman, that is to life depending on the outward senses and on the flesh, we pronounce to have been pleasure, crawling forward with an indirect motion, full of innumerable wiles, unable to raise itself up, ever cast down on the ground, creeping only upon the good things of the earth, seeking lurking places in the body, burying itself in each of the outward senses as in pits or caverns, a plotter against man, designing destruction to a being better than itself, eager to kill with its poisonous but painless bite. But the brazen serpent, made by Moses, we explain as being the disposition opposite to pleasure, namely, patient endurance, on which account it is that he is represented as having made it of brass, which is a very strong material.
7. Philo of Alexandria, On The Confusion of Tongues, 11-13, 15, 190, 2-10 (1st cent. BCE - missingth cent. CE) 10. But this precaution does not appear to have turned out of any use; for since that time, though men have been separated into different nations, and have no longer used one language, nevertheless, land and sea have been repeatedly filled with unspeakable evils. For it was not the languages which were the causes of men's uniting for evil objects, but the emulation and rivalry of their souls in wrong-doing.
8. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - missingth cent. CE) 63. The connection therefore between the reason which is devoted to contemplation and those powers which are citizen wives, or concubines, has here been explained to the best of my power. We must now proceed to investigate what follows, and endeavour to frame a proper connection for an argument. "Abraham," says the sacred historian, "listened to the voice of Sarah." For it is necessary for him who is a learner to be obedient to the injunctions of virtue:
9. Philo of Alexandria, On Flight And Finding, 54, 119 (1st cent. BCE - missingth cent. CE) 119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error.
10. Philo of Alexandria, On The Change of Names, 60-62, 147 (1st cent. BCE - missingth cent. CE) 147. And this is why he only says that he will give her one son. And now he called it a son, not speaking carelessly or inconsiderately, but for the sake of showing that it is not a foreign, or a supposititious, nor an adopted, nor an illegitimate child, but a legitimate child, a proper citizen, inasmuch as a foreign child cannot be the offspring of a truly citizen soul, for the Greek word teknon (son), is derived from tokos (bringing forth), by way of showing the kindred by which children are, by nature, united to their parents. XXVII.
11. Philo of Alexandria, On The Creation of The World, 131, 157, 170, 2, 28, 37, 65, 1 (1st cent. BCE - missingth cent. CE) 1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.
12. Philo of Alexandria, On The Posterity of Cain, 5-7, 2 (1st cent. BCE - missingth cent. CE) 2. For if the living God has a face, and if he who desires to leave it can with perfect ease rise up and depart to another place, why do we repudiate the impiety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full?
13. Philo of Alexandria, On Curses, 152 (1st cent. BCE - missingth cent. CE) 152. So that they are marvellously simple people who have ever had an idea of coming to the end of any branch of knowledge whatever. For that which has seemed to be near and within reach is nevertheless a long way distant from the end; since no created being is perfect in any department of learning, but falls as far short of it as a thoroughly infant child just beginning to learn does, in comparison of a man who both by age and skill is qualified to be a master. XLV.
14. Philo of Alexandria, On Sobriety, 33, 17 (1st cent. BCE - missingth cent. CE)
15. Philo of Alexandria, On The Special Laws, 4.182 (1st cent. BCE - missingth cent. CE) 4.182. Let not any one then think that nobility of birth is a perfect good, and therefore neglect virtuous actions, considering that that man deserves greater anger who, after he has been born of virtuous parents, brings disgrace on his parents by reason of the wickedness of his disposition and conduct; for if he has domestic examples of goodness which he may imitate, and yet never copies them, so as to correct his own life, and to render it healthy and virtuous, he deserves reproach.XXXV.
16. Philo of Alexandria, On The Virtues, 182 (1st cent. BCE - missingth cent. CE) 182. for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul.
17. Philo of Alexandria, On The Life of Moses, 1.4, 1.24, 2.129, 2.194 (1st cent. BCE - missingth cent. CE) 1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 1.24. And this knowledge he derived also from the Egyptians, who study mathematics above all things, and he learnt with great accuracy the state of that art among both the Chaldaeans and Egyptians, making himself acquainted with the points in which they agree with and differ from each other--making himself master of all their disputes without encouraging any disputatious disposition in himself--but seeking the plain truth, since his mind was unable to admit any falsehood, as those are accustomed to do who contend violently for one particular side of a question; and who advocate any doctrine which is set before them, whatever it may be, not inquiring whether it deserves to be supported, but acting in the same manner as those lawyers who defend a cause for pay, and are wholly indifferent to the justice of their cause. 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God.
18. Philo of Alexandria, Allegorical Interpretation, 1.43, 2.19, 2.24, 3.60 (1st cent. BCE - missingth cent. CE) 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement.
19. Philo of Alexandria, Questions On Genesis, 1.8, 3.43, 4.2, 4.57 (1st cent. BCE - missingth cent. CE)
20. Philo of Alexandria, That The Worse Attacks The Better, 81 (1st cent. BCE - missingth cent. CE) 81. And, indeed, he is accustomed diligently to record all the suggestions and purposes of God from the beginning, thinking it right to adopt his subsequent statements to aid to make them consistent with his first accounts. Therefore, after he had previously stated the breath to be the essence of the life, he would not subsequently have spoken of the blood as occupying the most important place in the body, unless he had been making a reference to some very necessary and comprehensive principle.
21. Josephus Flavius, Jewish Antiquities, 20.100 (1st cent. CE - 1st cent. CE)
22. Justin, Dialogue With Trypho, 11.1, 30.1, 80.4 (2nd cent. CE - 2nd cent. CE) 10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.
23. Nag Hammadi, The Tripartite Tractate, 76.33 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham,criticism of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
abraham,defense of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
abraham	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
adam	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
aeons	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
allegorical commentary	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
allegory	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135, 142
anthropomorphism	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
aristarchus of samothrace,and figurative reading	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 50
audience,of de abrahamo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
babel,tower of	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168
babel	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
biblical interpretation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
body	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
child sacrifice	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
contradiction	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
creation of the world	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
creator,creation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
criticism of abraham,from apostates	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
criticism of abraham,from jews	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
criticism of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
cultivator	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
eden	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
eve	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
exegesis,allegorical	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
exegesis,in gnosticism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
external goods	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
faith	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
gnostic,gnosticism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
grammatical archive,commentarial strategies,allegory (ἀλληγορία)	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38, 50
grammatical archive,commentarial strategies,textimmanence	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 50
heaven	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
heresy,heretics,heresiology	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
homeric scholia	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 50
intention,of author	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
jewish succession,ritual and legal observance	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
jews and jewish tradition,rebelliousness toward	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
justice	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
levites	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
literal sense	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
literalists	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
literary analysis	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
lots wife	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
maren niehoff	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168
martyr,justin,on the law	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
martyr,justin,polemic against exegesis of gnostics	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
metaphysics	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
moses,author of the torah	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
moses,lawgiver	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
moses	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135, 142; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
mutation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
myth,greek (pagan)	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168
myth,jewish	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159, 168
myth,jewish critique of	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168
niehoff,maren	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38
noah	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
non-literal interpretation	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
nünlist,rené	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 50
on the confusion of tongues	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
pentateuch	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135, 142
philo of alexandria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38
philos colleagues	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135, 142
philosophy	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
piety	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
platonism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
plutarch	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
questions and answers	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
reader,literal	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
reader,of allegorical commentary	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
reader,of philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142
sacrifice of isaac,ethical interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
sacrifice of isaac	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
scholars,literal	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
scholars,literal bible	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
scripture,as weapon/criterion against heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
scripture,justin martyr on	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
scripture,literal interpretation	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
scripture allegorical interpretation,deeper meaning	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
scripture allegorical interpretation,literal interpretation	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
scripture allegorical interpretation	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
sethians	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 92
sycophant'	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 189
tartarus	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
tiberius julius alexander	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
tower of babel	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 135
typhon	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
valentinus,valentinianism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
wisdom	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251
zeus	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159
εἱρμός	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
συνάφεια	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
φιλαπεχθήμων	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
ἱεροὶ νόμοι	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316