Tiresias: The Ancient Mediterranean Religions Source Database

9228

Philo Of Alexandria, On The Migration Of Abraham, 90-99
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.
nan Do you not see that Abraham also says, that both small and great blessings fell to the share of the wise man, and he calls the great things, "all that he had," and his possessions, which it is allowed to the legitimate son alone to receive as his inheritance; but the small things he calls gifts, of which the illegitimate children and those born of concubines, are also accounted worthy. The one, therefore, resemble those laws which are natural, and the other those which derive their origin from human enactment. XVII.
nan I also admire Leah, that woman endued with all virtue, who, at the birth of Asher, who is the symbol of that bastard wealth, which is perceptible by the outward senses, says, "Blessed am I, because all women shall call me Happy." For she sees plainly that she will have a favourable reputation, thinking that she deserves to be praised, not only by those reasonings which are really masculine and manly, which have a nature free from all spot and stain, and which honour that which is really honest and incorrupt, but also by those more feminine reasonings which are in every respect overcome by those things which are visible, and which are unable to comprehend any object of contemplation which is beyond them.
nan But it is the part of a perfect soul to set up a claim, not only to be, but to also appear to be, and, to labour earnestly not merely to have a good reputation in the houses of the men, but also in the secret chambers of the women.
nan On which account Moses also committed the preparation of the sacred works of the tabernacle not only to men, but also to women, who were to aid in making them; for all "the woven works of hyacinthine colour, and of purple and of scarlet work, and of fine linen, and of goats' hair, do the women make;" and they also contribute their own ornaments without hesitation, "seals, and ear-rings, and finger-rings, and armlets, and tablets, all jewels of gold,"49--everything, in short, of which gold was the material, gladly giving up the ornaments of their person in exchange for piety;
nan and, moreover, carrying their zeal to a still higher degree, they likewise consecrated even their mirrors, that a laver might be made of Them," in order that those who were about to assist at the sacrifices, washing their hands and their feet, that is to say, those works about which the mind is occupied and on which it is fixed, may have a view of themselves in a mirror according to the recollection of those mirrors of which the laver was made; for in this way they will never permit anything disgraceful to remain in any portion of the soul. And now they will dedicate the offering of fasting and patience, the most beautiful and sacred, and perfect of offerings.
nan But these real citizens and virtuous women are really as it were the outward senses, by whom Leah, that is virtue, desires to be honoured. But they who kindle an additional fire against the miserable mind are destitute of any city. For we read in the scripture that even, "women still burnt additional fire to Moab.

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

32 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, 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) 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׃ 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, 1 Samuel, 15.22 (8th cent. BCE - 5th cent. BCE) 15.22. וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים כִּשְׁמֹעַ בְּקוֹל יְהוָה הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב לְהַקְשִׁיב מֵחֵלֶב אֵילִים׃ 15.22. And Shemu᾽el said, Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."
5. 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;"
6. Septuagint, Isaiah, 1.16 (8th cent. BCE - 6th cent. BCE)
7. Septuagint, Jeremiah, 7.25 (8th cent. BCE - 6th cent. BCE)
8. Septuagint, Wisdom of Solomon, 15.4-15.19, 16.4-16.14, 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. 16.18. 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.
9. Philo of Alexandria, On The Preliminary Studies, 141 (1st cent. BCE - missingth cent. CE) 141. for this is the definition of art, a system of comprehensions well practised with reference to some desirable end, the word desirable being very properly added by reason of the abundance of evil arts. But the definition of science is a safe and firm comprehension, which, through reason, is not liable to any error.
10. Philo of Alexandria, On The Decalogue, 11-17, 2-10 (1st cent. BCE - missingth cent. CE)
11. Philo of Alexandria, On Drunkenness, 150 (1st cent. BCE - missingth 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.
12. 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, 190-197, 2, 20, 201-202, 204, 208-209, 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, 80-89, 9, 91-99, 1 (1st cent. BCE - missingth 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.
13. Philo of Alexandria, On Sobriety, 55-56, 8-9, 17 (1st cent. BCE - missingth cent. CE)
14. Philo of Alexandria, On Dreams, 1.60, 1.124, 1.193-1.195 (1st cent. BCE - missingth cent. CE) 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.124. Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. 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.
15. Philo of Alexandria, On The Special Laws, 1.1, 1.3, 1.149, 1.220, 2.150, 2.162, 2.176, 3.1-3.6, 4.97 (1st cent. BCE - missingth cent. CE) 1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general. 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.149. And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 1.220. And there are two days only during which God permits the nation to make use of the sacrifice for preservation, enjoining them to carve nothing of it till the third day, on many accounts, first of all, because all the things which are ever placed on the sacred table, ought to be made use of in due season, while the users take care that they shall suffer no deterioration from the lapse of time; but the nature of meat that has been kept is very apt to become putrid, even though it may have been seasoned in the cooking; 2.150. And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power; 2.162. There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living Things.{20}{sections 163û174 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 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. 4.97. What, then, is the lesson which he gives us about this origin of all vices? There are two things of a most comprehensive nature, meat and drink. He, then, has not left either of them unrestrained, but has bridled them with especial commands most calculated to lead them to temperance and to humanity, and to the greatest of all virtues, piety;
16. Philo of Alexandria, On The Contemplative Life, 58-63, 57 (1st cent. BCE - missingth 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;
17. Philo of Alexandria, On The Life of Moses, 1.43 (1st cent. BCE - missingth cent. CE) 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.
18. Philo of Alexandria, Allegorical Interpretation, 3.46-3.48, 3.203-3.208 (1st cent. BCE - missingth cent. CE)
19. Philo of Alexandria, Who Is The Heir, 48, 184 (1st cent. BCE - missingth cent. CE) 184. But the unmixed and unadulterated portion of the soul is the pure mind, which, being inspired by heaven from above, when it is preserved in a state free from all disease and from all mishap is very suitably all poured forth and resolved into the elements of a sacred libation, and so restored in a fitting manner to God, who inspired it and preserved it free from any infliction of evil; but the mixed portion is entirely that of the outward senses, and for this part nature has made suitable craters.
20. Philo of Alexandria, That God Is Unchangeable, 43, 36 (1st cent. BCE - missingth 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.
21. Josephus Flavius, Jewish Antiquities, 18.22 (1st cent. CE - 1st cent. CE) 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity
22. Josephus Flavius, Jewish War, 2.111, 2.131 (1st cent. CE - 1st cent. CE) 2.111. 3. And now Archelaus took possession of his ethnarchy, and used not the Jews only, but the Samaritans also, barbarously; and this out of his resentment of their old quarrels with him. Whereupon they both of them sent ambassadors against him to Caesar; and in the ninth year of his government he was banished to Vienna, a city of Gaul, and his effects were put into Caesar’s treasury. 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening;
23. Mishnah, Avot, 2.4-2.5 (1st cent. CE - 3rd cent. CE) 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure." 2.5. He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man."
24. 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."
25. New Testament, 1 Corinthians, 8.7 (1st cent. CE - 1st cent. CE) 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled.
26. 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.
27. 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?
28. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE)
29. Tacitus, Histories, 15.5 (1st cent. CE - 2nd cent. CE)
30. Clement of Alexandria, Miscellanies, 6.10.80.4 (2nd cent. CE - 3rd cent. CE)
31. Porphyry, On Abstinence, 4.8 (3rd cent. CE - 4th cent. CE) 4.8. 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, [i.e. to quit Egypt,] was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled [from the college of the priests]. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized. SPAN
32. Jerome, On Illustrious Men, 11 (5th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
abel	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
abraham,encomia on	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
abraham,faith of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
abraham,praise of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
abraham,sons of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
abraham,two wives of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
abraham	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
age and youth	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
alexandria	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
alien,the	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
allegorical commentary	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
allegorical interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105, 210
allegory,allegorists	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 150
allegory/allegorical,and midrash	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,antinomian potential of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,as hermeneutical goal	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,as solving riddles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,genealogical allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,in alexandria	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,jewish-hellenistic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,of hagar/sarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,philonic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,philosophic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,radical allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,tannaitic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
antioch (syrian)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
apollo / apollon	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
apostates	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
ascend,ascension,ascent	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
ascetic,asceticism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
assimilation to god	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
astronomy	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
authority,scripture	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
babylonia	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
body/bodily	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
boundary,boundaries	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
cain—see abel	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
calendar	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
chaeremon	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
chaeremon the stoic,on the egyptian priests	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 205
circumcision	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
collocutions	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
commandment/s	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
covenant,with abrahams descendants	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
creation	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
cross,f. m.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
deity,deities	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
desires	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
diaspora,jewish	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
diaspora	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
divine,torah/law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
dorshei rashumot	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
edom	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
egypt,jews in	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
egypt	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
egyptians,customs	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
egyptians	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
encomia,on abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
endtime	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
exposition of the law	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
faith,and faithfulness	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
friends,friendship	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 82
friendship	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
gentiles,and the torah/law	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
geography	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
god,gods	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
god,oath of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
god,primal	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
gomorrah,rewards of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 129
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
greek-jewish (graeco-jewish),literature and culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
hagar	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
hebrew language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
hellenistic,interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
hermeneutics,and the endtime	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
hermeneutics,as riddle solving	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
hermeneutics,hellenistic and rabbinic	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
hillel,rabbi	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 82
idolatry	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
initiation	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
intertextuality and intertext,literal	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
isis	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
israel,israelites	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 129
josephus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
judaizing	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 129
knowledge	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
law,mosaic (law of moses)	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105, 210
law,natural	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
law,oral	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
law,universal	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
law,unwritten	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
law	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
law of nature,and mosaic law	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 129
lawlessness	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
light,illumination	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
literal sense	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
logos (λόγος)	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
lot	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
marcus,r.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
marriage	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
midrash,and allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
migrations of abraham,literal and ethical interpretations of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
migrations of abraham,second	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
migrations of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
mixing	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
mosaic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
mosaic law,and law of nature	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 129
mosaic law	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
moses	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
mourning customs,the multitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
mysteries,mystery,lesemysterium	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
mysticism,mystical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
narrative	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
nomos/nomoi	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
oath of god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
observance	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116
on the special laws	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
pagan,paganism	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
paideia	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
pentateuch	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
perfectionism,perfect copy	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
perfectionism	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
persian empire/period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
persian language/thought/culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
philo	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 150; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
philo of alexandria,allegorical interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
philo of alexandria,law of moses	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
philo of alexandria	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
philos essenes,and the temple sacrificial system	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
philos essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
philosopher,philosophical,philosophy	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
philosophical	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116
plato	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
practice	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
practices	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116
prayer (see also lords prayer)	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
primary position	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
prooftext	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
proselytes	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
questions and answers	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
qumran	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
rabbinic tradition/literature,halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
reader,allegorical	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
reader,jewish	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
reader,non-jewish	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175
red sea	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
religion	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116
revolt/war,under trajan	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
rewards of abraham,faith as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
rewards of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
riddles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
rites/rituals	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116
sabbath	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117
sacrifice,animal,in judaism v,vi	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 150
sarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
self-knowledge	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
sexual relations,(mis)behaviour	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
sojourning	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
solitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
song of songs	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
soul	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 102
symbol	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
synagogue	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
temple,the,sacrificial system of'	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 29
the cosmos,the country,good men withdrawing to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
the sage,as primary	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
tombs of desire	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
torah,for gentiles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
torah,mosaic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105
transcendence / immanence	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116
type (τύπος)	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 210
unity of law,in philo	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 129
wilderness,migration to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
wilderness passim,place	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 82, 104
world,the,citizenship of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
worship	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94
xenophon	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
zeal (for the law)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321
νεώτερος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
πίστις	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405
ὁμοίωσις θεῷ	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94