Tiresias: The Ancient Mediterranean Religions Source Database

9240

Philo Of Alexandria, On The Virtues, 128

nan

And why in addition to the pains which the animal bears in parturition, should you also inflict other pains from external causes, by the immediate separation of the mother from her offspring? For it is inevitable that she will resist and be indignant when they are thus parted, by reason of the affection implanted by nature in every mother towards her offspring, and especially at the time of their birth; since at this time the breasts are full of milk-like springs, and then if through want of the child which is to suck them the flow of milk receives a check, they become hardened by being distended by the weight of the milk, and the women themselves are overwhelmed with pain.

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

24 results

1. Hebrew Bible, Genesis, 4.26, 5.1, 12.16, 13.2, 13.5-13.11, 18.1-18.15, 18.18, 23.1-23.6, 24.35 (9th cent. BCE - 3rd cent. BCE)

4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 13.2. וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃ 13.5. וְגַם־לְלוֹט הַהֹלֵךְ אֶת־אַבְרָם הָיָה צֹאן־וּבָקָר וְאֹהָלִים׃ 13.6. וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃ 13.7. וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃ 13.8. וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃ 13.9. הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃ 13.11. וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃ 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׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 23.1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ 23.1. וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃ 23.2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ 23.3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ 23.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃ 23.5. וַיַּעֲנוּ בְנֵי־חֵת אֶת־אַבְרָהָם לֵאמֹר לוֹ׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 24.35. וַיהוָה בֵּרַךְ אֶת־אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן־לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים׃

4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 13.2. And Abram was very rich in cattle, in silver, and in gold." 13.5. And Lot also, who went with Abram, had flocks, and herds, and tents." 13.6. And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together." 13.7. And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land." 13.8. And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren." 13.9. Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’" 13.10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar." 13.11. So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’" 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind 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.’" 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" 23.1. And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." 23.2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her." 23.3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:" 23.4. ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’" 23.5. And the children of Heth answered Abraham, saying unto him:" 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" 24.35. And the LORD hath blessed my master greatly; and he is become great; and He hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses."

2. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)

19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃

19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."

3. Homer, Odyssey, 17.485-17.487 (8th cent. BCE - 7th cent. BCE)

4. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)

5. Philo of Alexandria, On The Life of Abraham, 52, 6-7, 5 (1st cent. BCE - missingth cent. CE)

5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted;

6. Philo of Alexandria, On The Cherubim, 8, 99, 7 (1st cent. BCE - missingth cent. CE)

7. But when Abram, instead of an inquirer into natural philosophy, became a wise man and a lover of God, having his name changed to Abraham, which being interpreted means the great father of sounds; for language when uttered sounds, and the father of language is the mind, which has attained to what is virtuous. And when Sarai instead of being my authority, had her name also changed to Sarah, the meaning of which is princess, and this change is equivalent to becoming generic and imperishable virtue, instead of virtue special and perishable: 7. and the neglect of divine things is evident to those who see clearly; for they, having fashioned an infinite variety of appearances by the arts of painting and sculpture, have surrounded them with temples and shrines, and have erected altars, and adorned them with images and statues, and erections of that kind, giving celestial honours to all sorts of iimate things

7. Philo of Alexandria, On The Preliminary Studies, 27 (1st cent. BCE - missingth cent. CE)

27. For the one trains us, by means of the external senses and the parts of speech, to look contemptuously upon all things which it is proper to disregard, such as glory, and wealth, and pleasure, which the principal and general multitude of common men look upon as things to be admired and striven for, their sense of hearing being corrupted, and the tribunal of all the other external senses being corrupted likewise.

8. Philo of Alexandria, On The Decalogue, 106-107, 121, 164, 50-51, 1 (1st cent. BCE - missingth cent. CE)

9. Philo of Alexandria, On Flight And Finding, 25 (1st cent. BCE - missingth cent. CE)

25. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself.

10. Philo of Alexandria, On The Migration of Abraham, 101 (1st cent. BCE - missingth cent. CE)

101. On this account also the selfinstructed Isaac prays to the lover of wisdom, that he may be able to comprehend both those good things which are perceptible by the outward senses, and those which are appreciable only by the intellect. For he says, "May God give thee of the dew of heaven, and of the fatness of the Earth," a prayer equivalent, to May he in the first place pour upon thee a continual and heavenly rain appreciable by the intellect, not violently so as to wash thee away, but mildly and gently like dew, so as to benefit thee. And in the second place, may he bestow upon thee that earthly wealth which is perceptible by the outward senses, fat and fertile, having drained off its opposite, namely poverty, from the soul and from all its parts.

11. Philo of Alexandria, On The Creation of The World, 137-141, 3, 136 (1st cent. BCE - missingth cent. CE)

136. But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection.

12. Philo of Alexandria, On Planting, 118-135, 117 (1st cent. BCE - missingth cent. CE)

13. Philo of Alexandria, On Curses, 11, 119, 12-14, 10 (1st cent. BCE - missingth cent. CE)

10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation;

14. Philo of Alexandria, On The Sacrifices of Cain And Abel, 27 (1st cent. BCE - missingth cent. CE)

27. And she was attended by piety, and holiness, and truth, and right, and purity, and an honest regard for an oath, and justice, and equality, and adherence to one's engagements and communion, and prudent silence, and temperance, and orderliness, and meekness, and abstemiousness, and contentment, and good-temper, and modesty, and an absence of curiosity about the concerns of others, and manly courage, and a noble disposition and wisdom in counsel, and prudence, and forethought, and attention, and correctness, and cheerfulness, and humanity, and gentleness, and courtesy, and love of one's kind, and magimity, and happiness, and goodness. One day would fail me if I were to enumerate all the names of the particular virtues.

15. Philo of Alexandria, On Dreams, 1.33-1.34, 1.149, 2.10, 2.230, 2.277 (1st cent. BCE - missingth cent. CE)

1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul. 1.149. But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless. 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; 2.230. For the ordinary human mind is influenced by opinion, and is thrown into confusion by any passing circumstances; but the other is blessed and happy, and free from all participation in evil. And the good man is on the borders, so that one may appropriately say that he is neither God nor man, but that he touches the extremities of both, being connected with the mortal race by his manhood, and with the immortal race by his virtue. 2.277. But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River;

16. Philo of Alexandria, On The Special Laws, 1.304, 1.324, 2.79, 2.167, 4.18, 4.122, 4.125, 4.134-4.135, 4.149-4.150 (1st cent. BCE - missingth cent. CE)

1.304. But those men are to be pitied, and are altogether miserable, who have never banquetted on the labours of virtue; and they have remained to the end the most miserable of all men who have been always ignorant of the taste of moral excellence, when it was in their power to have feasted on and luxuriated among justice and equality. But these men are uncircumcised in their hearts, as the law expresses it, and by reason of the hardness of their hearts they are stubborn, resisting and breaking their traces in a restive manner; 1.324. But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dignity of each virtue; not permitting any one who is incurably sunk in vice to flee to them, but rejecting all such persons and repelling them to a distance. 2.79. After having given these commandments, Moses proceeds in regular order to establish a law full of all gentleness and humanity. "If," says this law, "one of thy brethren be sold to thee, let him serve thee for six years; and in the seventh year let him be set free without any Payment,"{11}{#de 15:12.} 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 4.18. For they, being aware of the former prosperous condition of those whom they have carried off, might perhaps repent, feeling a tardy and late compassion for those who are thus fallen, having a proper awe of the uncertainty of fortune eluding all conjectures. But those who buy persons in this condition, out of ignorance of their families, will neglect them as if they were sprung from successive generations of slaves, having no inducement in their souls to display that gentleness and humanity towards them which it would be natural for them to preserve in the case of slaves who had become so after having been originally and naturally free-born. 4.122. But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, {26}{#le 17:11.} which they ought to let depart free and unrestrained, burying the blood, as it were, in the body. For it ought to have been sufficient for them to enjoy the flesh by itself, without touching any of those parts which have an connection with the soul or life. 4.125. For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. 4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb

17. Philo of Alexandria, On The Virtues, 10, 100-109, 11, 110-119, 12, 120-127, 129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-227, 27-29, 3, 30, 34-39, 4, 40-79, 8, 80-99, 1 (1st cent. BCE - missingth cent. CE)

1. Having previously said all that appeared to be necessary about justice, and those precepts which are closely connected with it, I now proceed in regular order to speak of courage, not meaning by courage that warlike and frantic delirium, under the influence of passion as its counsellor, which the generality of men take for it, but knowledge;

18. Philo of Alexandria, Allegorical Interpretation, 1.56-1.61, 1.63-1.64 (1st cent. BCE - missingth cent. CE)

1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.60. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge. 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; 1.63. And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates." In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues. 1.64. Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits.

19. Philo of Alexandria, Questions On Genesis, 4.2 (1st cent. BCE - missingth cent. CE)

20. Philo of Alexandria, Who Is The Heir, 294-300, 265 (1st cent. BCE - missingth cent. CE)

265. and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness.

21. Philo of Alexandria, That The Worse Attacks The Better, 139, 138 (1st cent. BCE - missingth cent. CE)

138. Having shown, therefore, as far as we could by the most unmistakeable testimony of Moses that, to rejoice is the peculiar property of the wise man, we will now also show that to hope also belongs to him alone; and here again we shall have no need of any other witness than Moses; for he tells us that the name of the son of Seth was Enos: and Enos, being interpreted, means hope. "He hoped first," says Moses, "to call upon the name of the Lord his God." Speaking wisely: for to a man inspired with the principles of truth what can be more akin and appropriate than a hope and expectation of the acquisition of good things from the one bounteous God? This, if one must speak the plain truth, is, properly speaking, the only real birth of men, as those who do not hope in God have no share in rational nature.

22. Philo of Alexandria, Plant., 118-135, 117 (1st cent. BCE - missingth cent. CE)

117. But in the fourth year," says the scripture, "all the fruit of the tree shall be sacred, being praised by the Lord." The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe;

23. New Testament, Hebrews, 3.10 (1st cent. CE - 1st cent. CE)

3.10. Therefore I was displeased with that generation, And said, 'They always err in their heart, But they didn't know my ways;'

24. New Testament, John, 3 (1st cent. CE - 1st cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham,as a warrior	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
abraham,hospitality of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
abraham,humanity of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
abraham,wealth of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
anaxagoras	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 165
angels,and not eating	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
angels,incorporeal nature of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
anthropology	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
aristotle	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
bad vs. good	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
berthelot,katell	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 165
body	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
breast	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
children,formation	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
collocutions	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
diatribe	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
dispute between abraham and lot,literal interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
dispute between abraham and lot	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
divinizing,essence	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
enos,as self-taught	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
enos,etymology of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
enos,unwritten law and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
enos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
epictetus	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
etymologies,of enos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
faith	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
fant,maureen b.	Sly (1990), Philo's Perception of Women, 200
formation,soul	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
four,the number	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
gardner,jane. f.	Sly (1990), Philo's Perception of Women, 200
gods humanity	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
harlot	Sly (1990), Philo's Perception of Women, 200
holy,holiness	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
hope,as gatekeeper of virtues	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
hospitality,love of humanity and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
hospitality,piety and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
hospitality	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
humanity,abraham loving	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
humanity,love of,as virtue	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
humanity,piety and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
humanity of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
incarnation	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
infants,plastic	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
isaac,as self-taught	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
jesus	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
john,gospel of	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
justice,piety and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
justice	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
kinship language/terms	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
law	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
laws,unwritten,rabbinic oral law and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
laws,unwritten	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
learning and teaching,abraham associated with	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
lefkowitz,mary r.	Sly (1990), Philo's Perception of Women, 200
liminality	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
logos (λόγος)	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
mind	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
moses	Sly (1990), Philo's Perception of Women, 200
mother,and infant	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
mourning customs,the multitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
nature,god as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
nature,gods commands evident in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
nourishment/nurturance,and nurture	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
nurse	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
philo,symbolisms of sacrificial laws in	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 164
philo	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 164
philo of alexandria	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
piety,as a virtue	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
piety,as highest virtue	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety,humanity and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
piety,justice and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety of abraham,hospitality and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
piety of abraham,love of humanity and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
rewards of abraham,for hospitality	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
rewards of abraham,lineage as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
sacrifice,animal,in judaism v,vi	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 164
salvation	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
slaughter,religious/secular	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 164
solitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
soul,wax'	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
symbolisms,of sacrifice,in philo	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 164
ten commandments	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
the cosmos,the country,good men withdrawing to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
the sage,as a good man	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
the three visitors,incorporeal nature of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
the three visitors,isaacs birth foretold by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
the three visitors,literal and ethical interpretations of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
the three visitors	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
triads,first	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162, 169
virginity	Sly (1990), Philo's Perception of Women, 200
virtue,love of humanity as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
virtue,piety as highest	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
virtue	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 87
wealth,of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
wisdom,as a virtue	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
δικαιοσύνη	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
εὐσέβεια	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162, 252, 336
θεοσέβεια	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252
λόγος	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
φιλανθρωπία and φιλάνθρωπος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 252, 336
φύσις	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
ἀγάπη	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
ἀρετή	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
ἀστεῖος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169
ἄγραφος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
ἄγραφος νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
ἄγραφος φύσις	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
ὅσιος and ὁσιότης	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 252, 336