Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9249
Philo Of Alexandria, Questions On Genesis, 4.8-4.9
NaN
NaN


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

33 results
1. Hebrew Bible, Deuteronomy, 10.12 (9th cent. BCE - 3rd cent. BCE)

10.12. וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 10.12. And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;"
2. Hebrew Bible, Exodus, 25 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Genesis, 14.19, 15.1-15.4, 18.1-18.15, 19.1-19.2 (9th cent. BCE - 3rd cent. BCE)

14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 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׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃ 19.2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃ 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 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.’" 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 19.2. and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’"
4. Hebrew Bible, Numbers, 35.9-35.15 (9th cent. BCE - 3rd cent. BCE)

35.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 35.11. וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.12. וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃ 35.13. וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃ 35.14. אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃ 35.15. לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.9. And the LORD spoke unto Moses, saying:" 35.10. ’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan," 35.11. then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither." 35.12. And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment." 35.13. And as to the cities which ye shall give, there shall be for you six cities of refuge." 35.14. Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge." 35.15. For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither."
5. Hebrew Bible, Proverbs, 1.2, 2.6-2.11, 3.18 (9th cent. BCE - 3rd cent. BCE)

1.2. לָדַעַת חָכְמָה וּמוּסָר לְהָבִין אִמְרֵי בִינָה׃ 1.2. חָכְמוֹת בַּחוּץ תָּרֹנָּה בָּרְחֹבוֹת תִּתֵּן קוֹלָהּ׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.8. לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃ 2.9. אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃ 2.11. מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 1.2. To know wisdom and instruction; To comprehend the words of understanding;" 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;" 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;" 2.8. That He may guard the paths of justice, And preserve the way of His godly ones. ." 2.9. Then shalt thou understand righteousness and justice, And equity, yea, every good path." 2.10. For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;" 2.11. Discretion shall watch over thee, Discernment shall guard thee;" 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast."
6. Hebrew Bible, Judges, 6.21-6.22, 13.15-13.16 (8th cent. BCE - 5th cent. BCE)

6.21. וַיִּשְׁלַח מַלְאַךְ יְהוָה אֶת־קְצֵה הַמִּשְׁעֶנֶת אֲשֶׁר בְּיָדוֹ וַיִּגַּע בַּבָּשָׂר וּבַמַּצּוֹת וַתַּעַל הָאֵשׁ מִן־הַצּוּר וַתֹּאכַל אֶת־הַבָּשָׂר וְאֶת־הַמַּצּוֹת וּמַלְאַךְ יְהוָה הָלַךְ מֵעֵינָיו׃ 6.22. וַיַּרְא גִּדְעוֹן כִּי־מַלְאַךְ יְהוָה הוּא וַיֹּאמֶר גִּדְעוֹן אֲהָהּ אֲדֹנָי יְהוִה כִּי־עַל־כֵּן רָאִיתִי מַלְאַךְ יְהוָה פָּנִים אֶל־פָּנִים׃ 13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 6.21. Then the angel of the Lord stretched out the end of the staff that was in his hand, and touched the meat and the unleavened cakes; and the fire rose up out of the rock, and consumed the meat and the unleavened cakes. Then the angel of the Lord departed out of his sight." 6.22. And when Gid῾on perceived that he was an angel of the Lord, Gid῾on said, Alas, O Lord God! because I have surely seen an angel of the Lord face to face." 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee." 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord."
7. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

8. Philo of Alexandria, On The Life of Abraham, 100 (1st cent. BCE - 1st cent. CE)

100. And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another;
9. Philo of Alexandria, On Husbandry, 9, 8 (1st cent. BCE - 1st cent. CE)

8. First of all, therefore, the husbandman is not anxious to plant or to sow anything that is unproductive, but only all such things as are worth cultivation, and as bear fruit, which will bring a yearly produce to their master man. For nature has pointed him out as the master of all trees and animals, and all other things whatever which are perishable;
10. Philo of Alexandria, On The Cherubim, 27-28, 48, 106 (1st cent. BCE - 1st cent. CE)

106. Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the powers of God; and they will come, bringing laws from heaven, and bonds, for the purpose of sanctifying the hallowing it, according to the command of their Father; then becoming the associates and constant companions of these souls which love virtue, they sow in them the genus of happiness: as they gave to the wise Abraham his son Isaac as the most perfect proof of their gratitude for the hospitality which they experienced from him. 106. And after this commandment relating to the seventh day he gives the fifth, which concerns the honour to be paid to parents, giving it a position on the confines of the two tables of five commandments each; for being the concluding one of the first table, in which the most sacred duties to the Deity are enjoined, it has also some connection with the second table which comprehends the obligations towards our fellow creatures;
11. Philo of Alexandria, On The Preliminary Studies, 36 (1st cent. BCE - 1st cent. CE)

36. But the self-instructed race, of which Isaac was a partaker, the excellent country of the mastery over the passions, has received as its share a nature simple, and unmixed, and unalloyed, standing in no need of either practice or instruction in which there is need of the concubine sciences, and not only of the citizen wives; for when God has showered down from above that most requisite benefit of knowledge, self-taught, and having no need of a preceptor, it would be impossible any longer for a man to live with the slavish and concubine arts, having a desire for bastard doctrines as his children. For the man who has arrived at this honour, is inscribed as the husband of the mistress and princess virtue; and she is called in the Greek language, perseverance, but among the Hebrews her name is Rebekkah.
12. Philo of Alexandria, On Flight And Finding, 101, 103, 94-95, 97-98, 100 (1st cent. BCE - 1st cent. CE)

100. These, then, are the six cities which Moses calls cities of refuge, five of which have had their figures set forth in the sacred scriptures, and their images are there likewise. The images of the cities of command and prohibition are the laws in the ark; that of the merciful power of God is the covering of the ark, and he calls it the mercy-seat. The images of the creative power and of the kingly power are the winged cherubim which are placed upon it.
13. Philo of Alexandria, On The Migration of Abraham, 45 (1st cent. BCE - 1st cent. CE)

45. Do not then fancy that this is spoken of the death of the all-wise Moses, as some inconsiderate persons believe; for it is a piece of folly to think that slaves should have the country of virtue assigned to them in preference to the friends of God.
14. Philo of Alexandria, On The Change of Names, 1 (1st cent. BCE - 1st cent. CE)

1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
15. Philo of Alexandria, On The Creation of The World, 23 (1st cent. BCE - 1st cent. CE)

23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.
16. Philo of Alexandria, On Curses, 32, 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.
17. Philo of Alexandria, On The Sacrifices of Cain And Abel, 60-62, 59 (1st cent. BCE - 1st cent. CE)

59. For Abraham also, having come with all haste and speech and eagerness, exhorts virtue, that is to say, Sarah, "to hasten and knead three measures of fine meal, and to make cakes upon the Hearth." When God, being attended by two of the heavenly powers as guards, to wit, by authority and goodness, he himself, the one God being between them, presented an appearance of the figures to the visual soul; each of which figures was not measured in any respect; for God cannot be circumscribed, nor are his powers capable of being defined by lines, but he himself measures everything. His goodness therefore is the measure of all good things, and his authority is the measures of things in subjection, and the Governor of the universe himself, is the measure of all things to the corporeal and incorporeal. On which account, his powers also having been looked upon in the light of rules and models, have weighed and measured other things with reference to them.
18. Philo of Alexandria, On Sobriety, 8 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, On Dreams, 1.164, 1.191, 1.194-1.195 (1st cent. BCE - 1st cent. CE)

1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him.
20. Philo of Alexandria, On The Special Laws, 1.45-1.50, 1.66, 1.272, 1.299-1.300, 1.307, 3.6 (1st cent. BCE - 1st cent. CE)

1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.299. These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions and prohibitions. But those which are in accordance with philosophical suggestions and recommendations must be explained in this manner; for the lawgiver, in effect, says, "God, O mind of man! demands nothing of you which is either oppressive, or uncertain, or difficult, but only such things as are very simple and easy. 1.300. And these are, to love him as your benefactor; and if you fail to do so, at all events, to fear him as your Governor and Lord, and to enter zealously upon all the paths which may please him, and to serve him in no careless or superficial manner, but with one's whole soul thoroughly filled as it ought to be with God-loving sentiments, and to cleave to his commandments, and to honour justice, by all which means the world itself continues constantly in the same nature without ever changing, and all other things which are contained in the world have a tendency towards improvement, such as the sun and the moon, and the whole multitude of the rest of the stars, and the entire heaven. But the mountains of the earth are elevated to the greatest possible height, and the champaign country, like other fusible essences, is spread over a body of wide extent, and the sea also changes so as to become united with sweet waters, and the rains also become in their turn similar to the sea. Therefore every one of those things is still fixed within the same boundaries as those within which it was originally created, when it was first disposed of in regular order. But you shall be better, living quite irreproachably. 1.307. Do you not see that the most important and greatest of all the powers of the living God are his beneficent and his punishing power? And his beneficent power is called God, since it is by means of this that he made and arranged the universe. And the other, or punishing power, is called Lord, on which his sovereignty over the universe depends. And God is God, not only of men, but also of gods; and he is mighty, being truly strong and truly Powerful.{45}{#de 10:17.}LVII. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II.
21. Philo of Alexandria, On The Virtues, 147, 105 (1st cent. BCE - 1st cent. CE)

105. Moreover, extending and carrying further that humanity which is naturally so attractive, he also gives commandments respecting sojourners, thinking it fitting that those persons who, through any temporary distresses, have been driven from their homes should requite those who have received them with a certain degree of honour, with all imaginable respect, if they have done good to them and have treated them with friendliness and hospitality, and with a moderate degree of respect of they have done nothing more than merely receiving them into the land; for to be allowed to abide in a city with which one is wholly unconnected, or, I might even say, to be allowed only to tread on the soil which belongs to another, is in itself a bounty of sufficient magnitude for those persons who are unable to dwell in their own land.
22. Philo of Alexandria, On The Contemplative Life, 25 (1st cent. BCE - 1st cent. CE)

25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.
23. Philo of Alexandria, On The Life of Moses, 1.116, 1.166, 2.97-2.100 (1st cent. BCE - 1st cent. CE)

1.116. perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 1.166. for a cloud, fashioned into the form of a vast pillar, went before the multitude by day, giving forth a light like that of the sun, but by night it displayed a fiery blaze, in order that the Hebrews might not wander on their journey, but might follow the guidance of their leader along the road, without any deviation. Perhaps, indeed, this was one of the ministers of the mighty King, an unseen messenger, a guide of the way enveloped in this cloud, whom it was not lawful for men to behold with the eyes of the body. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them.
24. Philo of Alexandria, Allegorical Interpretation, 2.57, 3.3, 3.159, 3.219 (1st cent. BCE - 1st cent. CE)

25. Philo of Alexandria, Questions On Exodus, 2.62 (1st cent. BCE - 1st cent. CE)

26. Philo of Alexandria, Questions On Genesis, 1.6, 1.92, 4.2, 4.4, 4.9, 4.11, 4.15-4.16, 4.19, 4.124 (1st cent. BCE - 1st cent. CE)

27. Philo of Alexandria, That The Worse Attacks The Better, 153, 283, 152 (1st cent. BCE - 1st cent. CE)

152. If, therefore you, being a man, should be cast out from the land, whither will you turn? Will you dive under water, imitating the nature of aquatic animals? But you will die the moment that you are underneath the water. Or will you take wings and raise yourself aloft, and so attempt to traverse the regions of the air, changing your character of a terrestrial, for that of a flying animal? But, if it is in your power, change and re-fashion the divine impress that you bear. You cannot do so. For in proportion as you raise yourself to a greater height, so much the more rapidly will you descend from that higher region and with the greater impetuosity to the earth, which is your appropriate place. XLII.
28. Philo of Alexandria, That God Is Unchangeable, 61 (1st cent. BCE - 1st cent. CE)

61. My good men! A man who would establish the most excellent system of laws, ought to keep one end constantly in view, namely, to do good to all who come within his reach." Those, therefore, who have received a fortunate disposition, and an education in all respects blameless, finding the path of life which proceeds in this direction plain and straight, take truth with them as the companion of their journey; by which they are initiated in the true mysteries relating to the living God, and therefore they never attribute any of the properties of created beings to him.
29. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you."
30. New Testament, 1 Corinthians, 1.18, 1.21, 1.24, 2.1, 2.4, 2.6, 2.6-3.4, 2.7, 3.18, 4.10, 8.1, 8.4, 8.5, 8.6, 8.7, 10.3 (1st cent. CE - 1st cent. CE)

1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.
31. New Testament, Hebrews, 5.12-5.14, 13.2 (1st cent. CE - 1st cent. CE)

5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 13.2. Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.
32. Alcinous, Handbook of Platonism, 15.4 (2nd cent. CE - 2nd cent. CE)

33. Anon., Genesis Rabba, 43.7, 48.8, 49.4 (2nd cent. CE - 5th cent. CE)

43.7. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ (בראשית יד, יט), מִמִּי קְנָאָן, רַבִּי אַבָּא בְּשֵׁם רַב כַּהֲנָא וְרַבִּי יִצְחָק, רַבִּי אַבָּא אָמַר כְּאִינָשׁ דַּאֲמַר פְּלַן עֵינוֹהִי יָאֵי, שַׂעֲרֵיהּ יָאֵי. אָמַר רַבִּי יִצְחָק הָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים, וּמִשֶּׁהָיוּ אוֹכְלִים וְשׁוֹתִין הָיָה אוֹמֵר לָהֶם בָּרֵכוּ, וְהֵן אוֹמְרִים לוֹ מַה נֹּאמַר, וְהוּא אוֹמֵר לָהֶם אִמְּרוּ בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי לֹא הָיָה שְׁמִי נִכָּר לִבְרִיּוֹתַי וְהִכַּרְתָּ אוֹתִי בִּבְרִיּוֹתַי, מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אַתָּה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם, הֲדָא הוּא דִכְתִיב: קוֹנֵה שָׁמַיִם וָאָרֶץ. 48.8. פֶּתַח הָאֹהֶל (בראשית יח, א), פֶּתַח טוֹב פָּתַחְתָּ לָעוֹבְרִים וְלַשָּׁבִים, פֶּתַח טוֹב פָּתַחְתָּ לַגֵּרִים, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר (ישעיה מ, כב): וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי גַּלְגַּל חַמָּה, שֶׁנֶּאֱמַר (תהלים יט, ה): לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, שֶׁאִלּוּלֵּי אַתְּ לֹא בָרָאתִי אֶת הַיָּרֵחַ, שֶׁנֶּאֱמַר (איוב כה, ה): הֵן עַד יָרֵחַ וְלֹא יַאֲהִיל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא אַבְרָהָם יוֹשֵׁב עַל פֶּתַח גֵּיהִנֹּם וְאֵינוֹ מַנִּיחַ אָדָם מָהוּל מִיִּשְׂרָאֵל לֵירֵד לְתוֹכָהּ, וְאוֹתָן שֶׁחָטְאוּ יוֹתֵר מִדַּאי, מֶה עוֹשֶׂה לָהֶם מַעֲבִיר אֶת הָעָרְלָה מֵעַל גַּבֵּי תִּינוֹקוֹת שֶׁמֵּתוּ עַד שֶׁלֹא מָלוּ, וְנוֹתְנָהּ עֲלֵיהֶם וּמוֹרִידָן לַגֵּיהִנֹם, הֲדָא הוּא דִכְתִיב (תהלים נה, כא): שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ. כְּחֹם הַיּוֹם, לִכְשֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר. כְּחֹם הַיּוֹם, תָּנֵי רַבִּי יִשְׁמָעֵאל כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת, הָא מָה אֲנִי מְקַיֵּם (שמות טז, כא): וְחַם הַשֶּׁמֶשׁ וְנָמֵס, בְּאַרְבַּע שָׁעוֹת. אַתָּה אוֹמֵר אַרְבַּע שָׁעוֹת אוֹ אֵינוֹ אֶלָּא בְּשֵׁשׁ שָׁעוֹת, כְּשֶׁהוּא אוֹמֵר כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת. אוֹ חִילוּף, כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּשִׁשָּׁה שָׁעוֹת. אֲמַרְתְּ הֵיךְ אַתָּה יָכוֹל לְקַיֵּם כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת וַהֲלוֹא בְּאַרְבַּע שָׁעוֹת אֵין חֹם אֶלָּא בְּמָקוֹם שֶׁהַחַמָּה זוֹרַחַת שָׁם, בְּאַרְבַּע שָׁעוֹת טֻלָּא קָרִיר וְשִׁמְשָׁא שָׁרִיב, בְּשֵׁשׁ שָׁעוֹת טֻלָּא וְשִׁמְשָׁא שְׁרִיבִין כַּחֲדָא, הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן אֶלָּא כְּלָשׁוֹן רִאשׁוֹן, כְּחֹם הַיּוֹם בְּשִׁשָּׁה שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּאַרְבַּע שָׁעוֹת, שֶׁבִּמְקוֹם שֶׁהַחַמָּה זוֹרַחַת בִּלְבָד שָׁם נָמָס. אָמַר רַבִּי תַּנְחוּמָא בְּשָׁעָה שֶׁאֵין לַבְּרִיּוֹת צֵל תַּחְתָּיו. אָמַר רַבִּי יַנַּאי, נִקֵּב נֶקֶב מִגֵּיהִנֹּם וְהִרְתִּיחַ כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו לְשָׁעָה קַלָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צַדִּיקִים בְּצַעַר וְהָעוֹלָם בְּרֶוַח, הֲדָא אָמְרָת שֶׁהַחִמּוּם יָפֶה לַמַּכָּה. 49.4. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה (בראשית יח, יט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי זוֹ הוֹבְרָיָא. וְרַבָּנָן אָמְרֵי זוֹ בִּקּוּר חוֹלִים. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה מִתְּחִלָּה צֶדֶק לְבַסּוֹף מִשְׁפָּט. הָא כֵּיצַד אַבְרָהָם הָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים, מִשֶּׁהָיוּ אוֹכְלִים וְשׁוֹתִים אָמַר לָהֶם בָּרֵכוּ. אָמְרוּ לוֹ מַה נֹּאמַר, אָמַר לָהֶם אִמְרוּ בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, אִם מְקַבֵּל עָלָיו וּבְרִיךְ, הֲוָה אָכֵיל וְשָׁתֵי וְאָזֵיל, וְאִי לָא הֲוָה מְקַבֵּל עֲלֵיהּ וּבָרִיךְ, הֲוָה אֲמַר לֵיהּ הַב מַה דַּעֲלָךְ. וְאָמַר מָה אִית לָךְ עָלַי, הֲוָה אֲמַר לֵיהּ, חַד קְסִיט דַּחֲמַר בַּעֲשָׂרָה פּוֹלָרִין, וְחַד לִיטְרָא דְּקוֹפָר בַּעֲשָׂרָה פוֹלָרִין, וְחַד עִגּוּל דְּרִפְתָּא בַּעֲשָׂרָה פוֹלָרִין. מַאן יָהֵיב לָךְ חַמְרָא בְּמַדְבְּרָא, מַאי יָהֵיב לָךְ קוֹפָר בְּמַדְבְּרָא, מַאן יָהֵיב לָךְ עִגּוּלָא בְּמַדְבְּרָא. מִן דַּהֲוָה חָמֵי הַהִיא עַקְתָא דַּהֲוָה עָקֵי לֵיהּ, הֲוָה אָמַר בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, הֲדָא הוּא דִכְתִיב לְכַתְּחִלָּה צְדָקָה וּלְבַסּוֹף מִשְׁפָּט. (בראשית יח, יט): לְמַעַן הָבִיא ה' עַל אַבְרָהָם וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר, כָּל מִי שֶׁיֵּשׁ לוֹ בֵּן יָגֵעַ בַּתּוֹרָה כְּאִלּוּ לֹא מֵת, שֶׁנֶּאֱמַר: לְמַעַן הָבִיא ה' עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר אֵלָיו לֹא נֶאֱמַר, אֶלָּא אֵת אֲשֶׁר דִּבֶּר ה' עָלָיו. 48.8. \"At the opening of the tent\" (Gen. 18:1). You have made a good opening for passersby. You have made a good opening for strangers/converts. For were it not for you, I would not have created heaven and earth, as it is said (Isa. 40:22]), \"Stretched them out like a tent to dwell in.\" For were it not for you, I would not have made the orb of the sun, as it is said (Ps. 19:5), \"He placed in them a tent for the sun.\" For were it not for you, I would not have made the moon, as it is said (Job 25:5), \"Even the moon is not bright [ya'ahil].\" R' Levi said, In the future, Avraham will be sitting at the entrance to Gehinnom, and he will not allow a circumcised Jew to go down into it. And those who have sinned too much, what does he/He do to them? He removes the foreskin from babies who have died before they were circumcised, places it on them, and causes them to go down to Gehinnom. Thus it is said (Ps. 55:21), \"He harmed his ally, he broke his pact.\" \"In the heat of the day\" (Gen. 18:1). When that day comes about which is written (Mal. 3:19), \"For lo! That day is at hand, burning like an oven.\" \"In the heat of the day.\" R' Yishmael taught, \"In the heat of the day,\" this refers to six hours of the day [noon]. So then how do I interpret (Ex. 16:21), \"when the sun grew hot, it would melt\"? To four hours. You say four hours; might it not be six hours? When it says, \"In the heat of the day,\" this refers to six hours. Or maybe it's the reverse -- \"In the heat of the day\" to four hours, and \"when the sun grew hot\" to six hours. You would say, how can you interpret \"In the heat of the day\" as four hours? Isn't it the case that, at four hours, there is heat only in a spot where the sun shines. At four hours, in the shade it is cool, and in the sun it is hot; at six hours, in the shade and the sun alike are hot. Thus you should not go by the latter version, but rather by the former: \"In the heat of the day\" is six hours, and \"when the sun grew hot\" is four hours, and only in a spot where the sun shone would it melt. R' Tanhuma said, at a time when people do not have shadows underneath [Yerush: omits \"underneath\"; Maharzu emends to \"except underneath\"]. R' Yanai said, He opened a fissure from Gehinnom and boiled the entire world, and its inhabitants to boot, for a brief moment; the Holy One, Blessed be He, said, the righteous ones are in distress, and the world is at ease? [From] this you say that heat is good for wounds."


Subjects of this text:

subject book bibliographic info
abraham, eyes of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
abraham, hospitality of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 257, 259
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
abraham, lot contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
abraham Sly, Philo's Perception of Women (1990) 133
achilles tatius Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
air Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
alcinous Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
anaxagoras Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
angels, and not eating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
angels, as servants and lieutenants Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
angels, incorporeal nature of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
angels, lot refused by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
angels, predictions made by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
angels, sarah recognizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 257
antigonus of sokho Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
ash cakes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254, 276
athletics imagery Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 269
baptism Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 189
cause (aitia, aition), instrumental Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
cherubim Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
church fathers, the holy trinity and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
clement of alexandria Sly, Philo's Perception of Women (1990) 133
corinthians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
cornutus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
cosmos Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
creation, gods powers in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
crucifixion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
de abrahamo, inconsistencies in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
dillon, j. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
dyad, inde finite Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
earth Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
earth (element) Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
element, fifth Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
elements, four Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
ether Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
etymologies, of isaac Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253
eudorus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
external goods, the eye of the soul Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 276
eyes, interior Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 276
eyes, light and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
famine, father, god as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
fear, as motive for worship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
fear, vs. love Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
festugière, a. j. Sly, Philo's Perception of Women (1990) 133
fire Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
five, the number, and the cities of refuge Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
five, the number Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
friendship Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 276
gnosis, knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
god, as father Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
god, as like or not like a person Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 272
god, love for Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
god, motives for serving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 272
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 189
god Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
goodenough, e. r. Sly, Philo's Perception of Women (1990) 133
heavenly bodies Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
hebrew, hidden bread Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254, 276
hospitality, love of humanity and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 259
hospitality, piety and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
hospitality Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 257
humanity, abraham loving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
humanity, piety and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
isaac, as legitimate Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
isaac, as reward Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 259
isaac, joy symbolized by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253
isaac, name of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253
ishmael, as illegitimate Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
jesus, philo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
joy, isaac symbolizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253
justice Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
laughter, of sarah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
life, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
life Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
light, sight and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
lilia, salvatore r. c. Sly, Philo's Perception of Women (1990) 133
logos Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
logos of god, cutting Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
lot, abraham contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
lot, as the progressive man Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
lot, two visitors of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
love, for god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
love, vs. fear Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
maximus Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
middle platonic/middle platonism/middle platonists Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
middle platonism Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
middot Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271, 272
moses Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 189
mysteries Sly, Philo's Perception of Women (1990) 133
mystery language Sly, Philo's Perception of Women (1990) 133
nag hammadi Sly, Philo's Perception of Women (1990) 133
names of god, elohim Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
neuter participle, powers and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
nikiprowetzky, v. Sly, Philo's Perception of Women (1990) 133
nock, a. d. Sly, Philo's Perception of Women (1990) 133
one, the Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
paul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
pauline theology, spiritual body Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 304
philo, first-person references made by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
philo, on the πνευματικὸν βρῶμα Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 304
philo of alexandria, and god Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
philo of alexandria, and logos Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
philo of alexandria, and the elements Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
philo of alexandria Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
piety, humanity and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
piety of abraham, hospitality and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
piety of abraham, love of humanity and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
plato/platonic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
plato Sly, Philo's Perception of Women (1990) 133
platonism Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
plotinus Sly, Philo's Perception of Women (1990) 133
powers of god, beneficent Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
powers of god, creative Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 271, 276
powers of god, kingly Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 271, 276
powers of god, measured out Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271, 272
powers of god, names of god and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
powers of god, number of, variable Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
powers of god, punitive Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
powers of god, ruling Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 271
powers of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271, 272, 276
principle (archē), female Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
pseudo-augustine Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
pseudo-dionysius Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
psychic adam/eve/body, class Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
punishment, avoidance of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
punishment, gods powers doling out Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 271
rewards of abraham, for hospitality Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
rewards of abraham, lineage as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
riedweg, christoph Sly, Philo's Perception of Women (1990) 133
rome, influence of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254
rulers Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
sarah, hidden bread baked by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254
sarah, laughter of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257
sarah Sly, Philo's Perception of Women (1990) 133
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
sheppard, a. d. r. Sly, Philo's Perception of Women (1990) 133
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
soul, the ears of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
soul, the eyes of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
spiritual, class Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
spiritual food, armenian translations Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 304
stars' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 99
tetragrammaton Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
the three visitors, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269, 271, 272, 276
the three visitors, and the trinity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
the three visitors, as singular and plural Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254, 276
the three visitors, hidden bread symbolizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254
the three visitors, identity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 276
the three visitors, incorporeal nature of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 254, 259
the three visitors, isaacs birth foretold by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254
the three visitors, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254, 257, 259
the three visitors, sarah recognizing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 257
the three visitors, vs. lots two visitors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
the three visitors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253, 254, 257, 259, 269, 271, 272, 276
the trinity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
water Hankinson, Cause and Explanation in Ancient Greek Thought (1998) 344
wisdom, concept Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
wisdom, jewish Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
xenocrates Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 269
εὐπάθεια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253
θεοσέβεια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
λόγος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271
μέτρα Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 271, 272
τὸ τῆς ψυχῆς ὄμμα Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276
φιλανθρωπία and φιλάνθρωπος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 257, 259
χαρά Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 253