Tiresias: The Ancient Mediterranean Religions Source Database

9242

Philo Of Alexandria, On The Life Of Moses, 1.4

nan 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.

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

17 results
1. Hebrew Bible, Deuteronomy, 3.11 (9th cent. BCE - 3rd cent. BCE) 3.11. כִּי רַק־עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל הֲלֹה הִוא בְּרַבַּת בְּנֵי עַמּוֹן תֵּשַׁע אַמּוֹת אָרְכָּהּ וְאַרְבַּע אַמּוֹת רָחְבָּהּ בְּאַמַּת־אִישׁ׃ 3.11. For only Og king of Bashan remained of the remt of the Rephaim; behold, his bedstead was a bedstead of iron; is it not in Rabbah of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.—
2. Hebrew Bible, Genesis, 6.9, 9.20, 16.4-16.6, 16.15-16.16, 17.1, 17.17 (9th cent. BCE - 3rd cent. BCE) 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 16.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃ 16.5. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃ 16.6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃ 16.15. וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל׃ 16.16. וְאַבְרָם בֶּן־שְׁמֹנִים שָׁנָה וְשֵׁשׁ שָׁנִים בְּלֶדֶת־הָגָר אֶת־יִשְׁמָעֵאל לְאַבְרָם׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ 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. 16.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes. 16.5. And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’ 16.6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face. 16.15. And Hagar bore Abram a son; and Abram called the name of his son 16.16. And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram. 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted. 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
3. Hebrew Bible, Joshua, 4.9, 7.26 (8th cent. BCE - 5th cent. BCE) 4.9. וּשְׁתֵּים עֶשְׂרֵה אֲבָנִים הֵקִים יְהוֹשֻׁעַ בְּתוֹךְ הַיַּרְדֵּן תַּחַת מַצַּב רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן הַבְּרִית וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ 7.26. וַיָּקִימוּ עָלָיו גַּל־אֲבָנִים גָּדוֹל עַד הַיּוֹם הַזֶּה וַיָּשָׁב יְהוָה מֵחֲרוֹן אַפּוֹ עַל־כֵּן קָרָא שֵׁם הַמָּקוֹם הַהוּא עֵמֶק עָכוֹר עַד הַיּוֹם הַזֶּה׃ 4.9. Joshua also set up twelve stones in the midst of the Jordan, in the place where the feet of the priests that bore the ark of the covet stood; and they are there unto this day. 7.26. And they raised over him a great heap of stones, unto this day; and the LORD turned from the fierceness of His anger. Wherefore the name of that place was called The valley of Achor, unto this day.
4. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - 1st cent. CE) 14. 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.
5. Philo of Alexandria, On The Creation of The World, 134-135, 133 (1st cent. BCE - 1st cent. CE) 133. Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother (m÷et÷er), and earth (g÷e or d÷e). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink. XLVI.
6. Philo of Alexandria, On The Posterity of Cain, 28, 115 (1st cent. BCE - 1st cent. CE) 115. But if there were any such thing as an absolutely independent authority added, then becoming full of arrogant domination, and elated with vanity and false opinions, forgetting themselves and the contemptible material of which they are composed, they look upon themselves as composed of a more valuable material than the composition of man admits of; and becoming swollen with pride, they think themselves worthy of even divine honours. At all events, before now some persons have ventured to say, that they "do not know the true God," forgetting their own human nature, by reason of the immoderate excess of corporeal and external things [...] and each imagining [...] XXXIV.
7. Philo of Alexandria, On Sobriety, 33 (1st cent. BCE - 1st cent. CE)
8. Philo of Alexandria, On Dreams, 1.135-1.137, 1.143, 1.188 (1st cent. BCE - 1st cent. CE) 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.143. having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we Die." For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings. 1.188. According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle. XXXIII.
9. Philo of Alexandria, On The Special Laws, 1.116 (1st cent. BCE - 1st cent. CE) 1.116. For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.XXIV.
10. Philo of Alexandria, On The Contemplative Life, 29 (1st cent. BCE - 1st cent. CE) 29. They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm.
11. Philo of Alexandria, On The Life of Moses, 1.2-1.3, 1.5-1.7, 1.158, 2.29 (1st cent. BCE - 1st cent. CE) 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention 1.3. the greater part of whom have both in their poems and also in their prose writings, disparaged or defaced the powers which they have received through education, composing comedies and works full of Sybaritish profligacy and licentiousness to their everlasting shame, while they ought rather to have employed their natural endowments and abilities in preserving a record of virtuous men and praiseworthy lives, so that honourable actions, whether ancient or modern, might not be buried in silence, and thus have all recollection of them lost, while they might shine gloriously if duly celebrated; and that they might not themselves have seemed to pass by more appropriate subjects, and to prefer such as were unworthy of being mentioned at all, while they were eager to give a specious appearance to infamous actions, so as to secure notoriety for disgraceful deeds. 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat 1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants. 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 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. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name;
12. Philo of Alexandria, Hypothetica, 7.12 (1st cent. BCE - 1st cent. CE) 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them;
13. Philo of Alexandria, On The Embassy To Gaius, 259 (1st cent. BCE - 1st cent. CE) 259. And after a brief interval, he dictated to one of his secretaries an answer to Petronius, praising him in appearance for his prudence, and for his careful and accurate consideration of the future, for he was very careful with respect to the governors of the provinces, seeing that they had at all times great facilities for making innovations or revolutions, especially if they happened to be in districts of importance, and in command of powerful armies such as was on the Euphrates for the protection of Syria.
14. Philo of Alexandria, Questions On Genesis, 1.62 (1st cent. BCE - 1st cent. CE)
15. Philo of Alexandria, Who Is The Heir, 84 (1st cent. BCE - 1st cent. CE) 84. And again he says, "The priest shall not be a man by himself, when he goeth into the holy of holies, until he cometh Out;" speaking not with reference to the motions of the body, but to those of the soul; for the mind, while it is offering holy sacrifices to God in all purity, is not a human but a divine mind; but when it is serving any human object, it then descends from heaven and becomes changed, or rather it falls to the earth and goes out, even though the mind may still remain within.
16. Philo of Alexandria, That God Is Unchangeable, 151 (1st cent. BCE - 1st cent. CE) 151. These are mighty deeds of boldness for a heavenly and celestial soul, which has utterly forsaken the regions of earth, and which has been drawn up on high, and has its abode among the divine natures. For being filled with the sight of the genuine and incorruptible good things, it very naturally repudiates those which only last a day and are spurious. XXXIII.
17. Anon., Genesis Rabba, 45.4 (2nd cent. CE - 5th cent. CE) 45.4. וַיָּבֹא אֶל הָגָר וַתַּהַר <>(בראשית טז, ד)<>, רַבִּי לֵוִי בַּר חַיָּתָא אָמַר מִבִּיאָה רִאשׁוֹנָה נִתְעַבְּרָה, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, וְהָכְתִיב <>(בראשית יט, לו)<>: וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן, אָמַר רַבִּי תַּנְחוּמָא שָׁלְטוּ בְּעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן וְנִתְעַבְּרוּ כְּמִבִּיאָה שְׁנִיָּה. אָמַר רַבִּי חֲנִינָא בֶּן פָּזִי הַקּוֹצִין הַלָּלוּ אֵינָן לֹא מִתְנַכְּשִׁין וְלֹא נִזְרָעִים, מֵאֵילֵיהֶן הֵן יוֹצְאִים וּמִתַּמְּרִים וְעוֹלִים. הַחִטִּים הַלָּלוּ כַּמָּה צַעַר וְכַמָּה יְגִיעַ עַד שֶׁלֹא יַעֲלוּ. וְלָמָּה נִתְעַקְּרוּ הָאִמָּהוֹת, רַבִּי לֵוִי מִשֵּׁם רַבִּי שִׁילָא דִּכְפַר תְּמַרְתָּא וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן וּמִתְאַוֶּה לְשִׂיחָתָן, שֶׁנֶּאֱמַר <>(שיר השירים ב, יד)<>: יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, יוֹנָתִי בְּחַגְוֵי, לָמָּה עִקַּרְתִּי אֶתְכֶם, בִּשְׁבִיל <>(שיר השירים ב, יד)<>: הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ. רַבִּי עֲזַרְיָה מִשּׁוּם רַבִּי יוֹחָנָן בַּר פַּפָּא כְּדֵי שֶׁיִּהְיוּ מִתְרַפְּקוֹת עַל בַּעֲלֵיהֶן בְּנוֹיָן. רַבִּי הוּנָא מִשֵּׁם רַבִּי חִיָּא בַּר אַבָּא כְּדֵי שֶׁיֵּצְאוּ רֹב הַשָּׁנִים בְּלֹא שִׁעְבּוּד. רַבִּי הוּנָא וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר אָמַר כְּדֵי שֶׁיֵּהָנוּ בַּעֲלֵיהֶן מֵהֶן, שֶׁכָּל זְמַן שֶׁהָאִשָּׁה מְקַבֶּלֶת עֻבָּרִין הִיא מִתְכַּעֶרֶת וּמִתְעַזֶּבֶת, שֶׁכָּל תִּשְׁעִים שָׁנָה שֶׁלֹא יָלְדָה שָׂרָה הָיְתָה כְּכַלָּה בְּתוֹךְ חֻפָּתָהּ, וְהָיוּ מַטְרוֹנִיּוֹת בָּאוֹת לִשְׁאֹל בִּשְׁלוֹמָהּ שֶׁל שָׂרָה וְהָיְתָה שָׂרָה אוֹמֶרֶת לָהֶם צְאוּ וְשַׁאֲלוּ בִּשְׁלוֹמָהּ שֶׁל עֲלוּבָה, וְהָיְתָה הָגָר אוֹמֶרֶת לָהֶם שָׂרַי גְבִרְתִּי אֵין סִתְרָהּ כְּגִלּוּיָהּ, נִרְאֵית צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, אִלּוּ הָיְתָה צַדֶּקֶת רְאוּ כַּמָּה שָׁנִים שֶׁלֹא נִתְעַבְּרָה וַאֲנִי בְּלַיְלָה אֶחָד נִתְעַבַּרְתִּי, וְהָיְתָה אוֹמֶרֶת עִם דָּא אֲנָא מִסַּב וּמִתַּן, הַלְוַאי מִסַּב וּמִתַּן עִם מָרָהּ. 45.4. וַיָּבֹא אֶל הָגָר וַתַּהַר (בראשית טז, ד), רַבִּי לֵוִי בַּר חַיָּתָא אָמַר מִבִּיאָה רִאשׁוֹנָה נִתְעַבְּרָה, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, וְהָכְתִיב (בראשית יט, לו): וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן, אָמַר רַבִּי תַּנְחוּמָא שָׁלְטוּ בְּעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן וְנִתְעַבְּרוּ כְּמִבִּיאָה שְׁנִיָּה. אָמַר רַבִּי חֲנִינָא בֶּן פָּזִי הַקּוֹצִין הַלָּלוּ אֵינָן לֹא מִתְנַכְּשִׁין וְלֹא נִזְרָעִים, מֵאֵילֵיהֶן הֵן יוֹצְאִים וּמִתַּמְּרִים וְעוֹלִים. הַחִטִּים הַלָּלוּ כַּמָּה צַעַר וְכַמָּה יְגִיעַ עַד שֶׁלֹא יַעֲלוּ. וְלָמָּה נִתְעַקְּרוּ הָאִמָּהוֹת, רַבִּי לֵוִי מִשֵּׁם רַבִּי שִׁילָא דִּכְפַר תְּמַרְתָּא וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן וּמִתְאַוֶּה לְשִׂיחָתָן, שֶׁנֶּאֱמַר (שיר השירים ב, יד): יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, יוֹנָתִי בְּחַגְוֵי, לָמָּה עִקַּרְתִּי אֶתְכֶם, בִּשְׁבִיל (שיר השירים ב, יד): הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ. רַבִּי עֲזַרְיָה מִשּׁוּם רַבִּי יוֹחָנָן בַּר פַּפָּא כְּדֵי שֶׁיִּהְיוּ מִתְרַפְּקוֹת עַל בַּעֲלֵיהֶן בְּנוֹיָן. רַבִּי הוּנָא מִשֵּׁם רַבִּי חִיָּא בַּר אַבָּא כְּדֵי שֶׁיֵּצְאוּ רֹב הַשָּׁנִים בְּלֹא שִׁעְבּוּד. רַבִּי הוּנָא וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר אָמַר כְּדֵי שֶׁיֵּהָנוּ בַּעֲלֵיהֶן מֵהֶן, שֶׁכָּל זְמַן שֶׁהָאִשָּׁה מְקַבֶּלֶת עֻבָּרִין הִיא מִתְכַּעֶרֶת וּמִתְעַזֶּבֶת, שֶׁכָּל תִּשְׁעִים שָׁנָה שֶׁלֹא יָלְדָה שָׂרָה הָיְתָה כְּכַלָּה בְּתוֹךְ חֻפָּתָהּ, וְהָיוּ מַטְרוֹנִיּוֹת בָּאוֹת לִשְׁאֹל בִּשְׁלוֹמָהּ שֶׁל שָׂרָה וְהָיְתָה שָׂרָה אוֹמֶרֶת לָהֶם צְאוּ וְשַׁאֲלוּ בִּשְׁלוֹמָהּ שֶׁל עֲלוּבָה, וְהָיְתָה הָגָר אוֹמֶרֶת לָהֶם שָׂרַי גְבִרְתִּי אֵין סִתְרָהּ כְּגִלּוּיָהּ, נִרְאֵית צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, אִלּוּ הָיְתָה צַדֶּקֶת רְאוּ כַּמָּה שָׁנִים שֶׁלֹא נִתְעַבְּרָה וַאֲנִי בְּלַיְלָה אֶחָד נִתְעַבַּרְתִּי, וְהָיְתָה אוֹמֶרֶת עִם דָּא אֲנָא מִסַּב וּמִתַּן, הַלְוַאי מִסַּב וּמִתַּן עִם מָרָהּ. 45.4. ...Rabbi Shimon ben Yohai said Hagar was Pharaoh's daughter. When he saw the deeds on behalf of Sarah in his house, he took his daughter and gave her to him, saying, 'better that my daughter by a maidservant in this house than a mistress in another house.' This is what is written: \"She had an Egyptian handmaid whose name was Hagar.\" [In other words:] ha agrikh: 'This is your reward.'"

Subjects of this text:

subject	book bibliographic info
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
abraham, self-control of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
authority, scripture	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
babel	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
beneficent power, the bible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
cultivator	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
dead sea	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
demetrius the chronographer	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
divine, torah/law	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
egypt, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
egypt, sojourn in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
exegesis, in alexandria	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45, 240
exegesis, traditional vs. original	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
giants	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
god, in philo	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
hagar, omissions in story of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
hagar, sarahs offer of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
human nature	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
ishmael	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
israelites	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
jordan river	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
judea	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
justice	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
law, mosaic (law of moses)	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
law, natural	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
law, oral	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
law, unwritten	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
literalists	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
marriage, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
marriage, types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
mosaic law, for ordinary people	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
moses, author of the torah	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
moses, lawgiver	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
moses	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
nature, philos and stoics views of	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
noah	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
og	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
palestine	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
passions	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
passivity, of reason	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
paul, peace, virtue and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
pentateuch	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
philo, influences on, jewish	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
philo, influences on, of other exegetes	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
philo, influences on	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 45
philo, intellectual and spiritual development of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
philo of alexandria, law of moses	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
physis, and nature of god	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
pilgrimage	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
reason, as passive	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
sarah, hagar offered by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
sarah, virtues of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
scripture, literal interpretation	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
self-control	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 380
sinai, revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
soul'	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92
specialists in physical philosophy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
stoics, allegorical exegesis of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
stoics/stoicism, natural law	Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 79
torah, mosaic	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
torah, oral	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
torah, written	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
tourism	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 106
virtue, as active	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
virtue, peaceable nature of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
wisdom, vs. pleasure	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
writing, authoritative	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 102
νοῦς	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
φυσικός	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240
ἀρετή	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 240