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Tiresias: The Ancient Mediterranean Religions Source Database



9239
Philo Of Alexandria, On The Special Laws, 2.54-2.55


nanIn reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{#ge 18:10.} when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted.


nanFor the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV.


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

18 results
1. Hebrew Bible, Exodus, 32.2 (9th cent. BCE - 3rd cent. BCE)

32.2. וַיִּקַּח אֶת־הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר־דָּק וַיִּזֶר עַל־פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת־בְּנֵי יִשְׂרָאֵל׃ 32.2. וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי׃ 32.2. And Aaron said unto them: ‘Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.’"
2. Hebrew Bible, Genesis, 17.17, 17.19, 18.11-18.15, 21.3, 21.6 (9th cent. BCE - 3rd cent. BCE)

17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 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׃ 21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’" 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." 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’" 21.3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac." 21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’"
3. Hebrew Bible, Leviticus, 15.18, 18.20, 18.29 (9th cent. BCE - 3rd cent. BCE)

15.18. וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 15.18. The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even." 18.20. And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people."
4. Hebrew Bible, Numbers, 28 (9th cent. BCE - 3rd cent. BCE)

5. Philo of Alexandria, On The Cherubim, 86, 8 (1st cent. BCE - 1st cent. CE)

8. then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III. 8. and these men the sacred scriptures very felicitously liken to men born of a harlot. For as these men are inscribed as the children of all the lovers whom their mothers have had and call their fathers, from ignorance of the one who is by nature their real father, so also these men in cities, not knowing the truly and really existing and true God, have made deities of an innumerable host of false gods.
6. Philo of Alexandria, On The Preliminary Studies, 7 (1st cent. BCE - 1st cent. CE)

7. It is well, therefore, to pray that virtue may not only bring forth, since she is prolific even without a prayer, but that she may bring for us; in order that we, receiving a share of her seed and of her offspring, may be happy. For she is accustomed to bring forth children to God alone, restoring with burning gratitude the first fruits of all the blessings which she has received, to him, who, as Moses says, "opened her Womb," which was at all times virgin.
7. Philo of Alexandria, On The Migration of Abraham, 93, 92 (1st cent. BCE - 1st cent. CE)

92. 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.
8. Philo of Alexandria, On The Change of Names, 157-161, 131 (1st cent. BCE - 1st cent. CE)

131. Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls;
9. Philo of Alexandria, On The Creation of The World, 77, 63 (1st cent. BCE - 1st cent. CE)

63. therefore He commanded all the races of fish and sea-monsters to stand together in their places, animals differing both in their sizes and in their qualities; for they vary in different seas, though in some cases they are the same, and every animal was not formed to live every where. And was not this reasonable? For some of them delight in marshy places, and in water which is very deep; and some in sewers and harbours, being neither able to crawl up upon the land, nor to swim off far from the land. Some, again, dwell in the middle and in the deep sea, and avoid all the projecting promontories and islands and rocks: some also exult in fine weather and in calm, and some in storms and heavy surf. For being exercised by continual buffetings, and being in the habit of withstanding the current by force, they are very vigorous and become stout. After that he created the races of birds as akin to the races of aquatic animals (for they are each of them swimmers), leaving no species of creatures which traverse the air unfinished. XXI.
10. Philo of Alexandria, On Planting, 167-169, 162 (1st cent. BCE - 1st cent. CE)

11. Philo of Alexandria, On Curses, 31 (1st cent. BCE - 1st cent. CE)

31. And this, too, I do through the pity which exists in rational nature, in order that it may be raised from the hell of the passions to the heavenly region of virtue; I being the guide, who also have made the road which leads to heaven, so that it may be a plain road for suppliant souls, and have shown it to them all, in order that they may not foolishly wander out of the way. X.
12. Philo of Alexandria, On The Special Laws, 1.224, 2.42, 2.50-2.53, 2.55, 2.150, 2.163, 3.1, 3.5, 4.154 (1st cent. BCE - 1st cent. CE)

1.224. To this species of sacrifice for preservation that other sacrifice also belongs, which is called the sacrifice of praise, and which rests on the following Principle.{27}{#le 19:1.} The man who has never fallen into any unexpected disaster whatever, neither as to his body nor as to his external circumstances, but who has passed a tranquil and peaceful life, living in happiness and prosperity, being free from all calamity and all mishap, steering through the long voyage of life in calmness and serenity of circumstances, good fortune always blowing upon the stern of his vessel, is, of necessity, bound to requite God, who has been the pilot of his voyage, who has bestowed upon him untroubled salvation and unalloyed benefits, and, in short, all sorts of blessings unmingled with any evil, with hymns, and songs, an prayers, and also with sacrifices, and all other imaginable tokens of gratitude in a holy manner; all which things taken together have received the one comprehensive name of praise. 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. 2.50. since he uses the first for the utterance of things which ought to be secret and buried in silence, and the second he fills full of abundance of strong wine and immoderate quantities of food out of gluttony, and the rest of his members he uses for the indulgence of unlawful desires and illicit connections, not only seeking to violate the marriage bed of others, but lusting unnaturally, and seeking to deface the manly character of the nature of man, and to change it into a womanlike appearance, for the sake of the gratification of his own polluted and accursed passions. 2.51. On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord."{7}{#le 23:2.} 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 2.53. On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 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; 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 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. 3.5. 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. 4.154. again, with reference to the successful voyage and safety of men at sea, it is not any man who may obtain the office of pilot by lot, who is sent at once to the stern to steer the vessel, and who then by his ignorance may cause a needless wreck in calm and tranquil weather, but that person has that charge given to him who, from his earliest youth, appears to have learnt and carefully studied the business of a pilot; this is a man who has made many voyages, and who has traversed every sea, or at all events most seas, and who has carefully ascertained the character of all the marts, and harbours, and anchorages, and places of refuge in the different islands and continents, and who is still better, or at all events not worse acquainted with the tracks over the sea, than he is with the roads on land, through his accurate observation of the heavenly bodies;
13. Philo of Alexandria, On The Contemplative Life, 90 (1st cent. BCE - 1st cent. CE)

90. This then is what I have to say of those who are called therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness.
14. Philo of Alexandria, Allegorical Interpretation, 3.87 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, Questions On Genesis, 4.19 (1st cent. BCE - 1st cent. CE)

16. Philo of Alexandria, That The Worse Attacks The Better, 123-124, 28, 120 (1st cent. BCE - 1st cent. CE)

120. On the other hand, he who pursues virtue is found to be in the enjoyment of corresponding blessings; for either he has acquired what is good or he will attain to it. Now the present possession perfects joy, which is the best of all possessions; but the expectation of possessing it brings hope, the food of those souls which love virtue; on account of which, putting away sluggishness, we, with spontaneous readiness, hasten onwards to good actions.
17. Philo of Alexandria, That God Is Unchangeable, 129 (1st cent. BCE - 1st cent. CE)

129. This leprosy, therefore, being of a twofold character, and putting forth two complexions, signifies voluntary depravity; for the soul, though it has healthy, and vivifying, and right reason in itself, does not use it for the preservation of its good things, but surrendering itself to persons unskilled in navigation, it overturns the whole bark of life, which might have been saved in calm fine weather;
18. Philo of Alexandria, Plant., 168 (1st cent. BCE - 1st cent. CE)

168. At all events, according to the most holy Moses, the end of all wisdom is amusement and mirth, not such mirth as is pursued by foolish people, uncombined with any prudence, but such as is admitted even by those who are already grey, not only through old age alone, but also through deep thinking. Do you not see that he speaks of the man who has drunk deeply of that wisdom which is to be derived from a man's own hearing and learning, and study; not as one who partakes of mirth, but who is actually mirth in itself?


Subjects of this text:

subject book bibliographic info
aaron Sly, Philo's Perception of Women (1990) 67
allegory / allegoresis Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
baer, richard Sly, Philo's Perception of Women (1990) 72
bird, phyllis Sly, Philo's Perception of Women (1990) 67
body/bodily Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
chaldean (hebrew language) Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
child sacrifice Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
childishness Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
cosmos/cosmic Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
defilement Sly, Philo's Perception of Women (1990) 77
equable states (εὐπάθειαι) Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
etymologies, of isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
etymologies, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331
etymology Sly, Philo's Perception of Women (1990) 46
evil Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 99
fear, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331
fear Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
festivals Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
god, gods Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
hatch, e. Sly, Philo's Perception of Women (1990) 67
hebrew, and chaldean Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
humanity, grief and fear of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
isaac, joy symbolized by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
isaac, name of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
joy, god bestowing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
joy, isaac symbolizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
joy, of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
joy, sacrifice of isaac and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
joy Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
king, helen Sly, Philo's Perception of Women (1990) 77
knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 99
laughter, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
laughter, sarahs denial of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331
laughter Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
legislation, legislator Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
man Sly, Philo's Perception of Women (1990) 67
menstruation Sly, Philo's Perception of Women (1990) 46, 72
moses Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 99
noordtzij, a. Sly, Philo's Perception of Women (1990) 77
observance Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
passions, fear among Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
passions, stoicism and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
pentateuch Sly, Philo's Perception of Women (1990) 67
philo of alexandria Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 99
plato Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
pleasure Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
porter, j. a. Sly, Philo's Perception of Women (1990) 77
practices Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
purification Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98
redpath, h. Sly, Philo's Perception of Women (1990) 67
religion Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 99
rites/rituals Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
ruether, r. r. Sly, Philo's Perception of Women (1990) 67
sacrifice of isaac, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
sacrifice of isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
sandmel, samuel Sly, Philo's Perception of Women (1990) 77
sarah, as virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331
sarah, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 331
sarah, laughter of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328, 331
sarah Sly, Philo's Perception of Women (1990) 72, 77
septuagint Sly, Philo's Perception of Women (1990) 67
soul Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
symbol Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
torah Sly, Philo's Perception of Women (1990) 77
virginity Sly, Philo's Perception of Women (1990) 72
virtue Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
wenham, g. j. Sly, Philo's Perception of Women (1990) 77
womanhood Sly, Philo's Perception of Women (1990) 72, 77
worship Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98, 99
εὐπάθεια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
χαρά Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328
ῥητός' Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328