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Tiresias: The Ancient Mediterranean Religions Source Database



9221
Philo Of Alexandria, On The Preliminary Studies, 108


nanThis is remission and deliverance, this is complete freedom of the soul, shaking off the wanderings in which it wandered, and fleeing for a secure anchorage to the one nature which cannot wander, and which rises up to return to the lot which it formerly received when it had brilliant aspirations, and when it vigorously toiled in labours which had virtuous ends for their object. For then admiring it for its exertions, the holy scripture honoured it, giving it a most especial honour, and immortal inheritance, a place namely in the imperishable race.


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

24 results
1. Hebrew Bible, Deuteronomy, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)

30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Genesis, 12.6-12.7, 14.22-14.23, 21.2-21.3 (9th cent. BCE - 3rd cent. BCE)

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׃ 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.23. אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃ 21.2. וַיְהִי אֱלֹהִים אֶת־הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת׃ 21.2. וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹהִים׃ 21.3. וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃ 21.3. וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃ 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." 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth," 14.23. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;" 21.2. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him." 21.3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac."
3. Hebrew Bible, Leviticus, 5.6-5.17, 25.9-25.11 (9th cent. BCE - 3rd cent. BCE)

5.6. וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃ 5.7. וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃ 5.8. וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃ 5.9. וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃ 5.11. וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃ 5.12. וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃ 5.13. וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃ 5.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.15. נֶפֶשׁ כִּי־תִמְעֹל מַעַל וְחָטְאָה בִּשְׁגָגָה מִקָּדְשֵׁי יְהוָה וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ כֶּסֶף־שְׁקָלִים בְּשֶׁקֶל־הַקֹּדֶשׁ לְאָשָׁם׃ 5.16. וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת־חֲמִישִׁתוֹ יוֹסֵף עָלָיו וְנָתַן אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ׃ 5.17. וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃ 25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃ 25.11. יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת־סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת־נְזִרֶיהָ׃ 5.6. and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin." 5.7. And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering." 5.8. And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder." 5.9. And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering." 5.10. And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven." 5.11. But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering." 5.12. And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering." 5.13. And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering." 5.14. And the LORD spoke unto Moses, saying:" 5.15. If any one commit a trespass, and sin through error, in the holy things of the LORD, then he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation in silver by shekels, after the shekel of the sanctuary, for a guilt-offering." 5.16. And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven." 5.17. And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity." 25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land." 25.10. And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family." 25.11. A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines."
4. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

5. Philo of Alexandria, On Husbandry, 54 (1st cent. BCE - 1st cent. CE)

54. But there is a very beautiful encouragement to equality contained in the song before mentioned; for in real truth, the man who appears to have everything else, and yet who is impatient under the authority of one master, is incomplete in his happiness, and is poor; but if a soul is governed by God, having that one and only thing on which all other things depend, it is very naturally in no need of other things, regarding not blind riches, but only such as are endowed with real and acute Sight.
6. Philo of Alexandria, On The Cherubim, 41, 40 (1st cent. BCE - 1st cent. CE)

40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason.
7. Philo of Alexandria, On The Preliminary Studies, 101-107, 109-113, 116, 120, 133, 95, 100 (1st cent. BCE - 1st cent. CE)

100. Very beautifully, therefore, and at the same time most unavoidably, does the sacred historian tell us in the fashion of an incidental narrative, when the memorial of that heavenly and divine food was consecrated in the golden urn, that "gomer was the tenth part of three Measures." For in us men there appear to be three measures, the outward senses, and speech, and mind. The outward sense being the measure of the objects of outward sense, speech being the measure of nouns and verbs, and of whatever is said; and the mind being the measure of those things which can only be perceived by the intellect.
8. Philo of Alexandria, On The Decalogue, 21-30, 20 (1st cent. BCE - 1st cent. CE)

9. Philo of Alexandria, On Drunkenness, 36-37, 105 (1st cent. BCE - 1st cent. CE)

105. For the expression, "It is not the voice of men beginning to exert themselves in battle," is equivalent to the words, "of men who have got the better in war," for exertion in battle is the cause of victory. Thus he represents the wise Abraham, after the destruction of the nine kings, that is, of the four passions and the five powers of the outward senses, which were all set in motion in a manner contrary to nature, preluding with a hymn of gratitude, and saying, "I will stretch forth my hand to the most high God, who made heaven and earth; that I will not take from a thread even to a shoelatchet of any thing that is Thine
10. Philo of Alexandria, On The Migration of Abraham, 217-225, 216 (1st cent. BCE - 1st cent. CE)

216. The mind, therefore, going forth out of the places which are in Charran, is said "to have travelled through the land until it came to the place of Sichem, to a lofty Oak." And let us now consider what this travelling through the land means. The disposition which is fond of learning is inquisitive and exceedingly curious by nature, going everywhere without fear or hesitation and prying into every place, and not choosing to leave anything in existence, whether person or thing, not thoroughly investigated; for it is by nature extraordinarily greedy of everything that can be seen or heard, so as not only not to be satisfied with the things of its own country, but even to desire foreign things which are established at a great distance.
11. Philo of Alexandria, On The Change of Names, 104, 107-108, 111, 115-120, 54, 103 (1st cent. BCE - 1st cent. CE)

103. And indeed the scriptures at one time call the father-in-law of the first prophets Jother, and at another time Raguel-Jother, when pride is flourishing and at its height; for the name Jother being interpreted means "superfluous," and pride is superfluous in an honest and sincere life, turning into ridicule, as it does, all that is equal and necessary to life, and honouring the unequal things of excess and covetousness.
12. Philo of Alexandria, On The Creation of The World, 47 (1st cent. BCE - 1st cent. CE)

47. This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal.
13. Philo of Alexandria, On Curses, 27, 15 (1st cent. BCE - 1st cent. CE)

15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.
14. Philo of Alexandria, On The Sacrifices of Cain And Abel, 51 (1st cent. BCE - 1st cent. CE)

51. The consequence of which conduct of his was that "Every shepherd of sheep is an abomination to the Egyptians." For every man who loves his passions hates right reason as the governor and guide to good things; just as foolish children hate their tutors and teachers, and every one who reproves them or corrects them, or would lead them to virtue. But Moses says that he "will sacrifice the abominations of the Egyptians to God." namely the virtues which are faultless and most becoming victims, which every foolish man abominates. So that very appropriately, Abel, who brought the best offerings to God, is called a shepherd; but he, who offered every thing to himself and to his own mind, is called a tiller of the earth, namely Cain. And what is meant by tilling the Earth we have shown in our previous treatises. XIII.
15. Philo of Alexandria, On Dreams, 1.57-1.60, 1.79 (1st cent. BCE - 1st cent. CE)

1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 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. 1.79. And, using symbolical language, he calls the outward sense a second sun, inasmuch as it shows all the objects of which it is able to form a judgment to the intellect, concerning which he speaks thus, "The sun rose upon him when he passed by the appearance of God." For in real truth, when we are no longer able to endure to pass all our time with the most sacred appearances, and as it were with incorporeal images, but when we turn aside in another direction, and forsake them, we use another light, that, namely, in accordance with the external sense, which is real truth, is in no respect different from darkness
16. Philo of Alexandria, On The Special Laws, 1.227, 1.309 (1st cent. BCE - 1st cent. CE)

1.227. Also there is a distinction made, which is very necessary, as to whether they are voluntary or involuntary, with reference to those who, after they have erred, change for the better, confessing that they have sinned, and reproaching themselves for the offences that they have committed, and turning, for the future, to an irreproachable way of life. 1.309. These men, having forsaken their country and their national customs in which they were bred up, which, however, were full of the inventions of falsehood and pride, becoming genuine lovers of truth, have come over to piety; and becoming in all worthiness suppliants and servants of the true and living God, they very properly receive a precedence which they have deserved, having found the reward of their fleeing to God in the assistance which they now receive from him.
17. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - 1st cent. CE)

175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it.
18. Philo of Alexandria, On The Life of Moses, 1.221 (1st cent. BCE - 1st cent. CE)

1.221. and accordingly he chose out twelve men, to correspond in number to the twelve tribes, one out of each tribe to be the leader of it, selecting the most approved men, with reference to their excellence, in order that no quarrels might arise from any one party being better or worse off than another, but that they might all, by the agency of those to whom the matter was entrusted, be equally instructed as to the state of affairs among the inhabitants, if only the spies who were sent out brought a true report.
19. Philo of Alexandria, On The Embassy To Gaius, 53 (1st cent. BCE - 1st cent. CE)

53. Here comes the teacher of one who has no longer any right to be looked upon as a pupil; -here comes the pedagogue of one who is no longer a child, the monitor of one who is wiser than himself, the man who thinks it proper that the emperor should obey his subject, who sets himself up as a man deeply versed by experience in the science of government, and as a teacher of it, though from whom he has learnt the principles of sovereign government I know not;
20. Philo of Alexandria, Questions On Genesis, 4.110 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, Who Is The Heir, 31, 48, 30 (1st cent. BCE - 1st cent. CE)

22. Philo of Alexandria, That The Worse Attacks The Better, 159, 146 (1st cent. BCE - 1st cent. CE)

146. Let us, therefore, address our supplications to God, we who are self-convicted by our consciousness of our own sins, to chastise us rather than to abandon us; for if he abandons us, he will no longer make us his servants, who is a merciful master, but slaves of a pitiless generation: but if he chastises us in a gentle and merciful manner, as a kind ruler, he will correct our offences, sending that correcting conviction, his own word, into our hearts, by means of which he will heal them; reproving us and making us ashamed of the wickednesses which we have committed.
23. New Testament, 2 Corinthians, 4.16-4.18 (1st cent. CE - 1st cent. CE)

24. New Testament, Romans, 5.1-5.2 (1st cent. CE - 1st cent. CE)

5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.


Subjects of this text:

subject book bibliographic info
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
abraham Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
abram/abraham, fall Cover, Philo of Alexandria: On the Change of Names (2023) 226
abram/abraham, hope of Cover, Philo of Alexandria: On the Change of Names (2023) 416
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 546, 549
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 546
arithmology, fifty Cover, Philo of Alexandria: On the Change of Names (2023) 546
arithmology, ten Cover, Philo of Alexandria: On the Change of Names (2023) 546
categories, aristotelian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
chaldeans, abraham contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
creation Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
decad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
democracy in the soul Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
diatribe Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
dispute between abraham and lot, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
emotions, pre-emotion Cover, Philo of Alexandria: On the Change of Names (2023) 416
enoch Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
esau Cover, Philo of Alexandria: On the Change of Names (2023) 549
eschatology Cover, Philo of Alexandria: On the Change of Names (2023) 416
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 344
fall, epistemic Cover, Philo of Alexandria: On the Change of Names (2023) 226, 416
five, the number, in the war of the kings Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
god, as director Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
gomorrah, solitude embraced by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
grace Cover, Philo of Alexandria: On the Change of Names (2023) 549
harran Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
hebdomad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
homer Cover, Philo of Alexandria: On the Change of Names (2023) 344
homily Cover, Philo of Alexandria: On the Change of Names (2023) 549
hope Cover, Philo of Alexandria: On the Change of Names (2023) 416
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 416, 549
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 546
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 549
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 344
joy Cover, Philo of Alexandria: On the Change of Names (2023) 416
kingly power, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
kingly power, the kings, victory over Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 416
logos prophorikos, platonic/stoic concept Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
midian Cover, Philo of Alexandria: On the Change of Names (2023) 344
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
migrations of abraham, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
moses Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194; Cover, Philo of Alexandria: On the Change of Names (2023) 344, 546
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 344
nature Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
nautical metaphors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
nothingness Cover, Philo of Alexandria: On the Change of Names (2023) 226
number, even Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
number, infinite Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
number, odd Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
number, perfect Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
number Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192, 194
passions, four Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
perception of god, by abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 546
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192, 194
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 226
promises, divine Cover, Philo of Alexandria: On the Change of Names (2023) 546
prophets Cover, Philo of Alexandria: On the Change of Names (2023) 546
proselytes, change undergone by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
quality Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
quantity Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
reason, as incorruptible Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
reason, god aiding Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
reason, senses controlled by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
repentance, in virt. Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
sennaar, and the passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
sennaar, the sodomite cities and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
socrates Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
sodom, the five senses and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
solitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
sophists Cover, Philo of Alexandria: On the Change of Names (2023) 344
soul, as chariot Cover, Philo of Alexandria: On the Change of Names (2023) 344
soul, death of Cover, Philo of Alexandria: On the Change of Names (2023) 546
soul, democracy in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
soul, individual Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
soul, world soul Cover, Philo of Alexandria: On the Change of Names (2023) 546
soul reflected by, wealth and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
stars Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
substance Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192, 194
tabernacle Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
ten, the number Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
the corruptible Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
the cosmos, the country, good men withdrawing to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
to the passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
triads, first Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
wealth, blind vs. sharp-sighted Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
wilderness, migration to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221
wisdom' Cover, Philo of Alexandria: On the Change of Names (2023) 546
wisdom Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 194
zipporah Cover, Philo of Alexandria: On the Change of Names (2023) 344
λόγος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
μετάνοια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
ἀστεῖος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 170
ὤφθη Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 221