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Tiresias: The Ancient Mediterranean Religions Source Database



9228
Philo Of Alexandria, On The Migration Of Abraham, 76-81


nanFor this reason also the allaccomplished Moss deprecates coming to a consideration of reasonable looking and plausible arguments, from the time that God began to cause the light of truth to shine upon him; through the immortal words of his knowledge and wisdom. But he is not the less led on to the contemplation of these arguments, not for the sake of becoming skilful in many things (for the contemplation of God himself and of his most sacred powers, are quite sufficient for a man who is fond of contemplation), but with a view to get the better of the sophists in Egypt, where fabulous and plausible inventions are looked upon as entitled to higher honour than a clear statement of truth.


nanWhen, therefore, the mind walks abroad among the affairs of the ruler of the universe, it requires nothing further as an object of contemplation, since the mind alone is the most piercing of all eyes as applied to the objects of the intellect; but when it is directed towards those things which are properly objects of the outward senses, or to any passion, or substance, of which the land of Egypt is the emblem, then it will have need of skill and power in argument.


nanOn which account Moses is directed also to take Aaron with him as an addition, Aaron being the symbol of uttered speech, "Behold," says God, "is not Aaron thy Brother?" For one rational nature being the mother of them both, it follows of course that the offspring are brothers, "I know that he will speak." For it is the office of the mind to comprehend, and of utterance to speak. "He," says God, "will speak for thee." For the mind not being able to give an adequate exposition of the part which is assigned to it, uses its neighbour speech as an interpreter, for the purpose of explaining what it feels.


nanPresently he further adds, "Behold he will come to meet thee," since in truth speech when it meets the conceptions, and embodies them in words, and names stamps what had before no impression on it, so as to make it current coin. And further on he says, "And when he seeth thee he will rejoice in himself;" for speech rejoices and exults when the conception is not indistinct, because it being clear and evident employs speech as an unerring and fluent expositor of itself, having a full supply of appropriate and felicitous expressions full of abundant distinctness and intelligibility. XV.


nanAt all events when the conceptions are at all indistinct and ambiguous, speech is the treading as it were on empty air, and often stumbles and meets with a severe fall, so as never to be able to rise again. "And thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt suggest to him conceptions which are in no respect different from divine language and divine arguments.


nanFor without some one to offer suggestions, speech will not speak; and the mind is what suggests to speech, as God suggests to the mind. "And he shall speak for thee to the people, and he shall be thy mouth, and thou shalt be to him as God." And there is a most emphatic meaning in the expression, "He shall speak for thee," that is to say, He shall interpret thy conceptions, and "He shall be thy mouth." For the stream of speech being borne through the tongue and mouth conveys the conceptions abroad. But speech is the interpreter of the mind to men, while again mind is by means of speech the interpreter to God; but these thoughts are those of which God alone is the overseer.


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

21 results
1. Hebrew Bible, Exodus, 6.26-6.27, 7.27, 33.11 (9th cent. BCE - 3rd cent. BCE)

6.26. הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃ 6.27. הֵם הַמְדַבְּרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן׃ 7.27. וְאִם־מָאֵן אַתָּה לְשַׁלֵּחַ הִנֵּה אָנֹכִי נֹגֵף אֶת־כָּל־גְּבוּלְךָ בַּצְפַרְדְּעִים׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 6.26. These are that Aaron and Moses, to whom the LORD said: ‘Bring out the children of Israel from the land of Egypt according to their hosts.’" 6.27. These are they that spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron." 7.27. And if thou refuse to let them go, behold, I will smite all thy borders with frogs." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent."
2. Hebrew Bible, Genesis, a b c d\n0 "2.7" "2.7" "2 7"\n1 12.1 12.1 12 1 \n2 12.2 12.2 12 2 \n3 12.3 12.3 12 3 \n4 12.5 12.5 12 5 \n5 12.6 12.6 12 6 \n6 12.7 12.7 12 7 \n7 12.8 12.8 12 8 \n8 12.9 12.9 12 9 \n9 17.1 17.1 17 1 \n10 17.10 17.10 17 10\n11 17.11 17.11 17 11\n12 17.12 17.12 17 12\n13 17.13 17.13 17 13\n14 17.14 17.14 17 14\n15 17.16 17.16 17 16\n16 17.19 17.19 17 19\n17 17.2 17.2 17 2 \n18 17.20 17.20 17 20\n19 17.21 17.21 17 21\n20 17.3 17.3 17 3 \n21 17.4 17.4 17 4 \n22 17.5 17.5 17 5 \n23 17.6 17.6 17 6 \n24 17.7 17.7 17 7 \n25 17.8 17.8 17 8 \n26 17.9 17.9 17 9 \n27 18.17 18.17 18 17\n28 22.16 22.16 22 16\n29 22.17 22.17 22 17\n30 22.18 22.18 22 18\n31 39.20 39.20 39 20\n32 39.21 39.21 39 21\n33 39.23 39.23 39 23 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Isaiah, 41.8 (8th cent. BCE - 5th cent. BCE)

41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;"
4. Homer, Odyssey, 12.118 (8th cent. BCE - 7th cent. BCE)

5. Septuagint, Wisdom of Solomon, 15.4-15.19, 16.4-16.14, 16.17-16.18, 16.20-16.21, 16.24, 19.22 (2nd cent. BCE - 1st cent. BCE)

15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit. 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 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. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.7. For he who turned toward it was saved, not by what he saw,but by thee, the Savior of all. 16.8. And by this also thou didst convince our enemies that it is thou who deliverest from every evil. 16.9. For they were killed by the bites of locusts and flies,and no healing was found for them,because they deserved to be punished by such things; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 16.18. At one time the flame was restrained,so that it might not consume the creatures sent against the ungodly,but that seeing this they might know that they were being pursued by the judgment of God; 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 16.21. For thy sustece manifested thy sweetness toward thy children;and the bread, ministering to the desire of the one who took it,was changed to suit every ones liking. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places.
6. Philo of Alexandria, On The Life of Abraham, 83 (1st cent. BCE - 1st cent. CE)

83. But the last name intimating the really wise man; for the latter name, by the word sound, intimates the uttered speech; and by the word father, the domit mind. For the speech which is conceived within is naturally the father of that which is uttered, inasmuch as it is older than the latter, and as it also suggests what is to be said. And by the addition of the word elect his goodness is intimated. For the evil disposition is a random and confused one, but that which is elect is good, having been selected from all others by reason of its excellence.
7. Philo of Alexandria, On The Cherubim, 77 (1st cent. BCE - 1st cent. CE)

77. For, says he, the enemy has said, "I will pursue and take captive." Who, then, could be a more determined enemy to the soul than he who out of arrogance appropriate the especial attributes of the Deity to himself? Now it is an especial attribute of God to create, and this faculty it is impious to ascribe to any created being. 77. and as to these particular animals, they have indeed some reason for what they do, for they are the most domestic, and the most useful to life. The bull, as a plougher, draws furrows for the reception of the seed, and is again the most powerful of all animals to thresh the corn out when it is necessary to purify it of the chaff; the ram gives us the most beautiful garments for the coverings of our persons; for if our bodies were naked, they would easily be destroyed either through heat, or though intense cold, caused at one time by the blaze of the sun, and at another by the cooling of the air.
8. Philo of Alexandria, On The Decalogue, 11-15, 156, 16-17, 2-7, 76, 8-10 (1st cent. BCE - 1st cent. CE)

9. Philo of Alexandria, On Drunkenness, 210-217, 219, 80-87, 150 (1st cent. BCE - 1st cent. CE)

150. In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII.
10. Philo of Alexandria, On The Life of Joseph, 36, 58-60, 69, 35 (1st cent. BCE - 1st cent. CE)

11. Philo of Alexandria, On The Migration of Abraham, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-134, 137, 14, 140-144, 146-149, 15, 150-151, 154-156, 159, 16, 164-167, 169, 17, 175-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-211, 216-219, 22, 220-225, 23-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-75, 77-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - 1st cent. CE)

1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
12. Philo of Alexandria, On The Change of Names, 56, 54 (1st cent. BCE - 1st cent. CE)

54. And immediately afterwards it is said, "And Abraham fell on his face:" was he not about, in accordance with the divine promises, to recognize himself and the nothingness of the race of mankind, and so to fall down before him who stood firm, by way of displaying the conception which he entertained of himself and of God? Forsooth that God, standing always in the same place, moves the whole composition of the world, not by means of his legs, for he has not the form of a man, but by showing his unalterable and immovable essence.
13. Philo of Alexandria, On The Posterity of Cain, 165 (1st cent. BCE - 1st cent. CE)

165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's;
14. Philo of Alexandria, On Sobriety, 17, 55-56, 65-66, 8-9, 16 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On Dreams, 1.193-1.195, 2.44-2.45 (1st cent. BCE - 1st cent. CE)

1.193. When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and Listen. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him. 2.44. After that he puts on a golden necklace, a most illustrious halter, the circlet and wheel of interminable necessity, not the consequence and regular order of things in life, nor the connection of the affairs of nature as Thamar was; for her ornament was not a necklace, but an armlet. Moreover, he assumes a ring, a royal gift which is no gift, a pledge devoid of good faith, the very contrary gift to that which was given to the same Thamar by Judah the son of the seeing king, Israel; 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
16. Philo of Alexandria, On The Special Laws, 1.79, 3.1-3.6, 4.69 (1st cent. BCE - 1st cent. CE)

1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 4.69. And what in life is there equally beautiful with truth, which the all-wise legislator erected in the most sacred place, in that part of the dress of the chief priest, where the domit part of the soul lies, wishing to adorn it with the most beautiful and glorious of all ornaments? And next to truth he has placed power as akin to it, which he has in this case called manifestation, being the two images of the two kinds of speech which exist in us, the secret speech and the lettered speech, for the lettered speech requires manifestation, by which the secret thoughts in all our hearts are made known to our neighbour, but the secret speech has need of truth for the perfection of life and actions, by means of which the road to happiness is found out.XII.
17. Philo of Alexandria, On The Life of Moses, 1.11, 2.127-2.129, 2.271 (1st cent. BCE - 1st cent. CE)

1.11. Then, as was natural for people involved in a miserable misfortune, they accused themselves as having brought a heavier affliction on themselves than they need have done. "For why," said they, "did we not expose him at the first moment of his birth?" For people in general do not look upon one who has not lived long enough to partake of salutary food as a human being at all. "But we, in our superfluous affection, have nourished him these three entire months, causing ourselves by such conduct more abundant grief, and inflicting upon him a heavier punishment, in order that he, having at last attained to a great capacity for feeling pleasures and pains, should at last perish in the perception of the most grievous evils. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 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. 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day.
18. Philo of Alexandria, Allegorical Interpretation, 2.53-2.58, 2.71-2.75, 3.92, 3.94, 3.203-3.208, 3.236-3.242 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, That The Worse Attacks The Better, 38-40, 178 (1st cent. BCE - 1st cent. CE)

178. Or may we not suppose that this mark was set upon Cain to prevent his being slain, as a token that he would never be destroyed? For he has never once mentioned his death in the whole of the law, showing enigmatically that, like that fabulous monster Scylla, so also folly is an undying evil, which never entirely perishes, and yet which as to its capability of dying receives all time, and is never wholly free from death. And I would that the opposite event might happen, that all evils might be utterly eradicated, and might endure total destruction; but as it is they are constantly budding forth, and inflict an incurable disease on all who are once infected by them.Troubles in essay writing? Check out a href="http://www.customwritings.com/"CustomWritings /a to get paper help! /p
20. Philo of Alexandria, That God Is Unchangeable, 111 (1st cent. BCE - 1st cent. CE)

111. But another mind attached to the body and the slave of the passions, having been sold as slave to the chief cook, 27 that is to say to the pleasure of our compound being, and being castrated and mutilated of all the masculine and generative parts of the soul, being afflicted with a want of all good practices, and being incapable of receiving the divine voice, being also separated and cut off from the sacred assembly, in which conferences and discussions about virtue are continually being brought up, is conducted into the prison of the passions, and finds grace, (a grace more inglorious than dishonour), with the keeper of the prison.28
21. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)

2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.


Subjects of this text:

subject book bibliographic info
aaron, as speech/logos prophorikos Cover, Philo of Alexandria: On the Change of Names (2023) 230, 509
aaron Cover, Philo of Alexandria: On the Change of Names (2023) 125, 290, 440
abraham, encomia on Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham, faith of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham, praise of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
abraham Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
abram/abraham, fall Cover, Philo of Alexandria: On the Change of Names (2023) 230
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 509
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 290
age and youth Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
albert camus Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
alexandria Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 230, 290
allegory, allegorical exegesis Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
allegory/allegoresis, of the soul Cover, Philo of Alexandria: On the Change of Names (2023) 230
allegory/allegoresis Cover, Philo of Alexandria: On the Change of Names (2023) 290
arithmology, ten Cover, Philo of Alexandria: On the Change of Names (2023) 125
balaam Cover, Philo of Alexandria: On the Change of Names (2023) 509
cain Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
charybdis Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
covenant, with abrahams descendants Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
decalogue Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
desires Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
egypt, egyptians Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
egypt Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
encomia, on abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
exodus Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 230, 290, 440
eye, of the soul/mind Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
faith, and faithfulness Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
fall, epistemic Cover, Philo of Alexandria: On the Change of Names (2023) 230
fall Cover, Philo of Alexandria: On the Change of Names (2023) 125
friendship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god, oath of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god, primal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
gomorrah, rewards of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
grace Cover, Philo of Alexandria: On the Change of Names (2023) 230
hesiod Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
homer Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
homonymy Cover, Philo of Alexandria: On the Change of Names (2023) 509
idolatry Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
initiation, eleusinian/mysteries Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
intellect, triad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
intelligible, realm Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 509
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 290
israel Cover, Philo of Alexandria: On the Change of Names (2023) 290
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 290
joseph Cover, Philo of Alexandria: On the Change of Names (2023) 440
joy Cover, Philo of Alexandria: On the Change of Names (2023) 125, 440
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 125
levite Cover, Philo of Alexandria: On the Change of Names (2023) 440
logos prophorikos, platonic/stoic concept Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
lot Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
metaphysics Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
migrations of abraham, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
migrations of abraham, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
moses Cover, Philo of Alexandria: On the Change of Names (2023) 230, 290, 440, 509; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
mount sinai Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
mourning customs, the multitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
mysteries Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
myth, greek (pagan) Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
myth, jewish Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 290
oath of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
pharaoh Cover, Philo of Alexandria: On the Change of Names (2023) 230, 290, 440, 509
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
potiphar Cover, Philo of Alexandria: On the Change of Names (2023) 440
prayer (see also lords prayer) Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
priest' Cover, Philo of Alexandria: On the Change of Names (2023) 440
primary position Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
qge Cover, Philo of Alexandria: On the Change of Names (2023) 290
red sea Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
reuben Cover, Philo of Alexandria: On the Change of Names (2023) 509
rewards of abraham, faith as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
rewards of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 125
scylla Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
sensible, world Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
sisyphus Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 164
solitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
spiritual, meaning Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 230
the cosmos, the country, good men withdrawing to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
the sage, as primary Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
theology Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
tombs of desire Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
voice Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 203
wilderness, migration to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
wilderness passim, place Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
νεώτερος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
πίστις Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405