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Tiresias: The Ancient Mediterranean Religions Source Database



9242
Philo Of Alexandria, On The Life Of Moses, 1.36


nanThe men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his.


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

18 results
1. Hebrew Bible, Exodus, 12.36 (9th cent. BCE - 3rd cent. BCE)

12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians."
2. Hebrew Bible, Genesis, 12.9-12.20, 15.15 (9th cent. BCE - 3rd cent. BCE)

12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 12.9. And Abram journeyed, going on still toward the South." 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon." 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?" 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age."
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
4. Septuagint, Wisdom of Solomon, 10.15-10.21, 11.5, 12.24, 13.10, 13.14, 15.18-15.19, 19.1, 19.13-19.16 (2nd cent. BCE - 1st cent. BCE)

10.15. A holy people and blameless race wisdom delivered from a nation of oppressors. 10.16. She entered the soul of a servant of the Lord,and withstood dread kings with wonders and signs. 10.17. She gave holy men the reward of their labors;she guided them along a marvelous way,and became a shelter to them by day,and a starry flame through the night. 10.18. She brought them over the Red Sea,and led them through deep waters; 10.19. but she drowned their enemies,and cast them up from the depth of the sea. 10.20. Therefore the righteous plundered the ungodly;they sang hymns, O Lord, to thy holy name,and praised with one accord thy defending hand 10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly. 11.5. For through the very things by which their enemies were punished,they themselves received benefit in their need. 12.24. For they went far astray on the paths of error,accepting as gods those animals which even their enemies despised;they were deceived like foolish babes. 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 13.14. or makes it like some worthless animal,giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint; 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 19.1. But the ungodly were assailed to the end by pitiless anger,for God knew in advance even their future actions 19.13. The punishments did not come upon the sinners without prior signs in the violence of thunder,for they justly suffered because of their wicked acts;for they practiced a more bitter hatred of strangers. 19.14. Others had refused to receive strangers when they came to them,but these made slaves of guests who were their benefactors. 19.15. And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens; 19.16. but the latter, after receiving them with festal celebrations,afflicted with terrible sufferings those who had already shared the same rights.
5. Philo of Alexandria, On Drunkenness, 111 (1st cent. BCE - 1st cent. CE)

111. And Moses indeed, in the same manner, when he saw the king of Egypt, that arrogant man with his six hundred chariots, that is to say, with the six carefully arranged motions of the organic body, and with the governors who were appointed to manage them, who, while none of all created things are by nature calculated to stand still, think nevertheless that they may look upon everything as solidly settled and admitting of no alteration; when he, I say, saw that this king had met with the punishment due to his impiety, and that the people, who were practisers of virtue, had escaped from the attacks of their enemies, and had been saved by mighty power beyond their expectation, he then sang a hymn to God as a just and true judge, beginning a hymn in a manner most becoming and most exactly suited to the events that had happened, because the horse and his rider he had thrown into the Sea;" having utterly destroyed that mind which rode upon the irrational impulses of that four-footed and restive animal, passion, and had become an ally, and defender, and protector of the seeing soul, so as to bestow upon it complete safety.
6. Philo of Alexandria, On The Creation of The World, 172, 88, 9, 171 (1st cent. BCE - 1st cent. CE)

171. In the second place he teaches us that God is one; having reference here to the assertors of the polytheistic doctrine; men who do not blush to transfer that worst of evil constitutions, ochlocracy, from earth to heaven. Thirdly, he teaches, as has been already related, that the world was created; by this lesson refuting those who think that it is uncreated and eternal, and who thus attribute no glory to God. In the fourth place we learn that the world also which was thus created is one, since also the Creator is one, and he, making his creation to resemble himself in its singleness, employed all existing essence in the creation of the universe. For it would not have been complete if it had not been made and composed of all parts which were likewise whole and complete. For there are some persons who believe that there are many worlds, and some who even fancy that they are boundless in extent, being themselves inexperienced and ignorant of the truth of those things of which it is desirable to have a correct knowledge. The fifth lesson that Moses teaches us is, that God exerts his providence for the benefit of the world.
7. Philo of Alexandria, On The Posterity of Cain, 174 (1st cent. BCE - 1st cent. CE)

174. And consider the advances towards improvement made by the soul of the man who is eager for, and insatiable in, his craving after good things; and the illimitable riches of God, who gives the end of some things to be the beginnings of others; for the end of the knowledge which is according to Seth is the beginning of the just Noah; and his perfection again is the beginning of the education of Abraham; and the most perfect wisdom of Abraham is the first instruction of Moses;
8. Philo of Alexandria, On Curses, 42 (1st cent. BCE - 1st cent. CE)

42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 50 (1st cent. BCE - 1st cent. CE)

50. And I admire that guardian of the laws, Moses, who, thinking it a great and noble task to be a shepherd, has attributed that employment to himself; for he manages and conducts the doctrines of Jethro, leading them from the tumultuous vexations of political affairs into the desert, for the purpose of avoiding all temptation to injustice. "For he led the sheep into the Wilderness.
10. Philo of Alexandria, On Dreams, 2.277 (1st cent. BCE - 1st cent. CE)

2.277. But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River;
11. Philo of Alexandria, On The Special Laws, 1.16, 2.146 (1st cent. BCE - 1st cent. CE)

1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 2.146. And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all
12. Philo of Alexandria, On The Virtues, 51, 57-58, 221 (1st cent. BCE - 1st cent. CE)

221. for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God.
13. Philo of Alexandria, On The Life of Moses, 1.34-1.35, 1.158-1.159, 2.204 (1st cent. BCE - 1st cent. CE)

1.34. for, as I have said before, the Jews were strangers in Egypt, the founders of their race having migrated from Babylon and the upper satrapies in the time of the famine, by reason of their want of food, and come and settled in Egypt, and having in a manner taken refuge like suppliants in the country as in a sacred asylum, fleeing for protection to the good faith of the king and the compassion of the inhabitants; 1.35. for strangers, in my opinion, should be looked upon as refugees, and as the suppliants of those who receive them in their country; and, besides, being suppliants, these men were likewise sojourners in the land, and friends desiring to be admitted to equal honours with the citizens, and neighbours differing but little in their character from original natives. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 2.204. Well done, O all-wise man! You alone have drunk of the cup of unalloyed wisdom. You have seen that it was worse to name God than even to curse him; for you would never have treated lightly a man who had committed the heaviest of all impieties, and inflicted the heaviest punishment possible on those who committed the slightest faults; but you fixed death, which is the very greatest punishment imaginable, as the penalty for the man who appeared to have committed the heaviest crime.
14. Philo of Alexandria, Against Flaccus, 53 (1st cent. BCE - 1st cent. CE)

53. Since, therefore, the attempt which was being made to violate the law appeared to him to be prospering, while he was destroying the synagogues, and not leaving even their name, he proceeded onwards to another exploit, namely, the utter destruction of our constitution, that when all those things to which alone our life was anchored were cut away, namely, our national customs and our lawful political rights and social privileges, we might be exposed to the very extremity of calamity, without having any stay left to which we could cling for safety
15. Philo of Alexandria, Allegorical Interpretation, 3.13, 3.38, 3.223-3.224 (1st cent. BCE - 1st cent. CE)

16. Philo of Alexandria, That The Worse Attacks The Better, 94-95, 7 (1st cent. BCE - 1st cent. CE)

7. for as he philosophises more with a regard to political wisdom than to truth, he brings into one place and connects together the three kinds of good things, namely, external things, the things concerning the body, and those concerning the soul, things utterly different from one another in their whole natures; wishing to show that each has need of each, and that everything has need of everything; and that that which is really the complete and perfect good, is composed of all these things together, and that the parts of which this perfect good is compounded are parts or elements of good, but are not themselves perfect goods.
17. Philo of Alexandria, Plant., 28 (1st cent. BCE - 1st cent. CE)

28. Having therefore gone through all the larger plants in the universe, let us see in what manner the all-wise God made the trees which exist in the smaller world, that is to say, in man. In the first place, then, taking our body as if it were a field of deep soil, he created the external senses to be in it as so many channels.
18. Josephus Flavius, Jewish Antiquities, 20.100 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
abel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
abraham, servants of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
abraham, the intellect represented by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
abraham, wealth of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
abraham Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 24
alexandria, anti-jewish riot Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 24
alexandria, citizenship in Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
alexandria, jews of, as outsiders Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
alexandria, jews of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
alexandria Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 24
aristotle Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
bible, texts and exegesis relating to egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
chaldeans, abraham contrasted with, charioteer, god as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
creation, creator caring for Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
de abrahamo, dating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
de abrahamo, place of, in philos life Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
diaspora Schwartz, 2 Maccabees (2008) 213
egypt, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
egypt, as land of the body Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
egypt, literal interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
egypt, negative depiction of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
egypt, sojourn in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
egypt Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
etymologies, of abraham and abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
etymologies, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
excellence, (moral) Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
exodus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
external goods, virtue vs. Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
famine Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
gaius caligula Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
god, as charioteer of the cosmos Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
god, as director Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
god, care of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
god, cause Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
god, master Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
god, service of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
gomorrah, solitude embraced by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
harran Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
herodotus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
immigrants, wealth and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
israel, biblical, in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
israel, biblical, land of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
israelites Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 24
jews and jewish tradition, rebelliousness toward Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
joseph (son of jacob the patriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
keizer, h. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
levi Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
levites Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
lot, servants of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
macrocosm and microcosm Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
marriage, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
marriage, types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
moses Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 24
nikiprowetzky, v. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
perception of god, by abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
pharaoh, as body-loving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
pharaoh, as inhospitable Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
pharaoh, time of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
pharaoh Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
philo, de abrahamo reflecting life of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
philo, de abrahamos place in life of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
philo, identifying as immigrant Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
plague, in exodus from egypt (exodus) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
platonic, dating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
pleasure Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
reason, senses controlled by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
red sea Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
road of moral insight/virtue/wisdom Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
sarah, as virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
sarah, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
slavery, of hebrews in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
smell, social activity, wickedness and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
socrates Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
specialists in physical philosophy Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
speeches, inserted or expanded Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
stoa/stoic/stoicism, paradox Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
suppliant Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
temple (second), status as city' Schwartz, 2 Maccabees (2008) 213
the cosmos, god directing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 218
the cosmos, the country, good men withdrawing to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
tiberius julius alexander Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
virtue, vs. evil Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
virtue, vs. wealth or external goods Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
wealth, of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
wealth, wickedness, social activity and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
wisdom of solomon Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 171
zeus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170
μέτοικος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 19
νοῦς Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
φυσικός Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238
ἀρετή Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 238