Tiresias: The Ancient Mediterranean Religions Source Database

9228

Philo Of Alexandria, On The Migration Of Abraham, 87-93
nan And indeed there is no advantage whatever in seeming, unless being has also been added long before, as in the case with respect to bodies; for if all men were to fancy that one who was labouring under a disease was in good health, or that one in good health was labouring under a disease, still their opinion would not of itself create either disease or good health.
nan But the man to whom God has given both things, namely both to be good and virtuous and also to appear so, that man is truly happy, and has a name which is really magnified. And one must have a prudent regard for a good reputation as a thing of great importance, and one which greatly benefits the life which is dependent on the body. And it falls to the lot of every one who, rejoicing with contentment, changes none of the existing laws, but zealously preserves the constitution of his native land.
nan For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious.
nan But now men living solitarily by themselves as if they were in a desert, or else as if they were mere souls unconnected with the body, and as if they had no knowledge of any city, or village, or house, or in short of any company of men whatever, overlook what appears to the many to be true, and seek for plain naked truth by itself, whom the sacred scripture teaches not to neglect a good reputation, and not to break through any established customs which divine men of greater wisdom than any in our time have enacted or established.
nan For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival.
nan Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words.
nan But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general.

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

22 results
1. Hebrew Bible, Deuteronomy, 19.14 (9th cent. BCE - 3rd cent. BCE) 19.14. לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃ 19.14. Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it."
2. Hebrew Bible, Exodus, 7.27, 12.38, 33.11 (9th cent. BCE - 3rd cent. BCE) 7.27. וְאִם־מָאֵן אַתָּה לְשַׁלֵּחַ הִנֵּה אָנֹכִי נֹגֵף אֶת־כָּל־גְּבוּלְךָ בַּצְפַרְדְּעִים׃ 12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃ 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׃ 7.27. And if thou refuse to let them go, behold, I will smite all thy borders with frogs." 12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle." 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."
3. Hebrew Bible, Genesis, 4.26, 12.1-12.3, 12.5-12.9, 17.1-17.14, 17.16, 17.19-17.21, 18.17, 22.16-22.18 (9th cent. BCE - 3rd cent. BCE) 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8. וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃ 12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 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׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.3. וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר׃ 17.4. אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.8. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 17.9. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ 17.16. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 17.21. וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃ 18.17. וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.8. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD." 12.9. And Abram journeyed, going on still toward the South." 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." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.3. And Abram fell on his face; and God talked with him, saying:" 17.4. ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’" 17.9. And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed." 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet." 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’" 17.16. And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’" 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him." 17.20. And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." 17.21. But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’" 18.17. And the LORD said: ‘Shall I hide from Abraham that which I am doing;" 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son," 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;" 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’"
4. 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;"
5. Aristophanes, The Women Celebrating The Thesmophoria, 296-310, 295 (5th cent. BCE - 4th cent. BCE) 295. εὐφημία 'στω, εὐφημία 'στω. εὔχεσθε τοῖν
6. 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.
7. Philo of Alexandria, On The Life of Abraham, 120-122, 119 (1st cent. BCE - 1st cent. CE) 119. This then is sufficient to say by way of a literal explanation of this account; we must now speak of that which may be given if the story be looked at as figurative and symbolical. The things which are expressed by the voice are the signs of those things which are conceived in the mind alone; when, therefore, the soul is shone upon by God as if at noonday, and when it is wholly and entirely filled with that light which is appreciable only by the intellect, and by being wholly surrounded with its brilliancy is free from all shade or darkness, it then perceives a threefold image of one subject, one image of the living God, and others of the other two, as if they were shadows irradiated by it. And some such thing as this happens to those who dwell in that light which is perceptible by the outward senses, for whether people are standing still or in motion, there is often a double shadow falling from them.
8. Philo of Alexandria, On The Decalogue, 11-17, 2-10 (1st cent. BCE - 1st cent. CE)
9. Philo of Alexandria, On Drunkenness, 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 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, 70-79, 8, 80-86, 88-89, 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.
11. Philo of Alexandria, On The Change of Names, 12-14, 11 (1st cent. BCE - 1st cent. CE) 11. It was, therefore, quite consistent with reason that no proper name could with propriety be assigned to him who is in truth the living God. Do you not see that to the prophet who is really desirous of making an honest inquiry after the truth, and who asks what answer he is to give to those who question him as to the name of him who has sent him, he says, "I am that I Am," which is equivalent to saying, "It is my nature to be, not to be described by name:
12. Philo of Alexandria, On Sobriety, 17, 55-56, 8-9, 16 (1st cent. BCE - 1st cent. CE)
13. Philo of Alexandria, On Dreams, 1.193-1.195 (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.
14. Philo of Alexandria, On The Special Laws, 3.1-3.6 (1st cent. BCE - 1st cent. CE) 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.
15. Philo of Alexandria, On The Contemplative Life, 58-63, 57 (1st cent. BCE - 1st cent. CE) 57. Now of the banquets among the Greeks the two most celebrated and most remarkable are those at which Socrates also was present, the one in the house of Callias, when, after Autolycus had gained the crown of victory, he gave a feast in honour of the event, and the other in the house of Agathon, which was thought worthy of being commemorated by men who were imbued with the true spirit of philosophy both in their dispositions and in their discourses, Plato and Xenophon, for they recorded them as events worthy to be had in perpetual recollection, looking upon it that future generations would take them as models for a well managed arrangement of future banquets;
16. Philo of Alexandria, On The Life of Moses, 1.27, 1.43 (1st cent. BCE - 1st cent. CE) 1.27. Very naturally, therefore, those who associated with him and every one who was acquainted with him marvelled at him, being astonished as at a novel spectacle, and inquiring what kind of mind it was that had its abode in his body, and that was set up in it like an image in a shrine; whether it was a human mind or a divine intellect, or something combined of the two; because he had nothing in him resembling the many, but had gone beyond them all and was elevated to a more sublime height. 1.43. for some of their overseers were very savage and furious men, being, as to their cruelty, not at all different from poisonous serpents or carnivorous beasts--wild beasts in human form--being clothed with the form of a human body so as to give an appearance of gentleness in order to deceive and catch their victim, but in reality being harder than iron or adamant.
17. Philo of Alexandria, Allegorical Interpretation, 3.203-3.208 (1st cent. BCE - 1st cent. CE)
18. Philo of Alexandria, That God Is Unchangeable, 36 (1st cent. BCE - 1st cent. CE) 36. This is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII.
19. Mishnah, Shekalim, 5.2 (1st cent. CE - 3rd cent. CE) 5.2. They did not have less than three treasurers. Or less than seven superintendents. Nor create positions of authority over the public in matters of money [with] less than two [officers], except [in the case] of the son of Ahiyah who was over the sickness of the bowels and Elazar who was over the veil, for these had been accepted by the majority of the public."
20. 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.
21. New Testament, Galatians, 4.21, 4.21-5.1, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31 (1st cent. CE - 1st cent. CE) 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw?
22. Tacitus, Histories, 15.5 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
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, sons of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
abraham, two wives of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
abraham	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
abram/abraham	Cover, Philo of Alexandria: On the Change of Names (2023) 158
absolute vs. relative	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
age and youth	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
alexandria	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
alien, the	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 225
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 158
allegory/allegorical, and midrash	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, antinomian potential of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, as hermeneutical goal	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, as solving riddles	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, genealogical allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, in alexandria	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, jewish-hellenistic allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, of hagar/sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, philonic allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, philosophic allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, radical allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
allegory/allegorical, tannaitic allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
antioch (syrian)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
apostates	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
aramaic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
babylonia	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
calendar	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
circumcision	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
collocutions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
commandment/s	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
covenant, with abrahams descendants	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
desires	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
diaspora, jewish	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 225
diaspora	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
dorshei rashumot	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
edom	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
egypt, jews in	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
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
endtime	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
eve, excellence, patriarchs as types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
faith, and faithfulness	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
friendship	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
gentiles, and the torah/law	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
geography	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 225
god, oath of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
god, of abraham, isaac, and jacob	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
god, primal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
gomorrah, rewards of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
greek, language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
greek-jewish (graeco-jewish), literature and culture	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
hagar	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
hebrew language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
hellenism, hellenistic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
hermeneutics, and the endtime	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
hermeneutics, as riddle solving	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
hermeneutics, hellenistic and rabbinic	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
hope	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
idolatry	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
intertextuality and intertext, literal	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 158
israel, israelites	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
israel, land	Cover, Philo of Alexandria: On the Change of Names (2023) 158
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 158
josephus	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
lawlessness	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
learning and teaching, abraham associated with	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
learning and teaching	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
literal sense	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
logos	Cover, Philo of Alexandria: On the Change of Names (2023) 158
lot	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
marriage	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
midrash, and allegory	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
midrash	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
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
mixing	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
moses	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
mourning customs, the multitude	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
mysticism, mystical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
names, divine (lack of)	Cover, Philo of Alexandria: On the Change of Names (2023) 158
names, improper (catachresis)	Cover, Philo of Alexandria: On the Change of Names (2023) 158
names, proper	Cover, Philo of Alexandria: On the Change of Names (2023) 158
narrative	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
nature, isaac and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
nomos/nomoi	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
oath of god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
pagan, paganism	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
persian empire/period	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
persian language/thought/culture	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
philo	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
plato	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
practice, jacob and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
practice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
prayer (see also lords prayer)	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
primary position	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 405
prooftext	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
proselytes	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
qumran	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
rabbinic tradition/literature, halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
red sea	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
revolt/war, under trajan	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
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
riddles	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
sabbath	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117
sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
sexual relations, (mis)behaviour	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
sojourning	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 225
solitude	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
song of songs	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
soul'	Cover, Philo of Alexandria: On the Change of Names (2023) 158
soul, patriarchs as types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
synagogue	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
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
tombs of desire	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
torah, for gentiles	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129
triads, second	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
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
world, the, citizenship of	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 225
xenophon	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
zeal (for the law)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
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
σύγκρισις	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
τρόποι ψυχῆς	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193
ἀρετή	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 193