Tiresias: The Ancient Mediterranean Religions Source Database

9251

Philo Of Alexandria, That The Worse Attacks The Better, 138-139
nan 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.
nan On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.

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

15 results
1. Hebrew Bible, Genesis, 4.26, 5.1-5.27, 5.29, 5.32, 9.20, 15.10 (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׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.7. וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.11. וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.12. וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃ 5.13. וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.14. וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.15. וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃ 5.16. וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.17. וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 5.26. וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.27. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 5.32. וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 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;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters." 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.6. And Seth lived a hundred and five years, and begot Enosh." 5.7. And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters." 5.8. And all the days of Seth were nine hundred and twelve years; and he died." 5.9. And Enosh lived ninety years, and begot Ke." 5.10. And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters." 5.11. And all the days of Enosh were nine hundred and five years; and he died." 5.12. And Ke lived seventy years, and begot Mahalalel." 5.13. And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters." 5.14. And all the days of Ke were nine hundred and ten years; and he died." 5.15. And Mahalalel lived sixty and five years, and begot Jared." 5.16. And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters." 5.17. And all the days of Mahalalel were eight hundred ninety and five years; and he died." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech." 5.26. And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters." 5.27. And all the days of Methuselah were nine hundred sixty and nine years; and he died." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 5.32. And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth." 9.20. And Noah, the man of the land, began and planted a vineyard." 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not."
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. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man
4. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - missingth cent. CE)
5. Philo of Alexandria, On The Migration of Abraham, 137, 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.
6. Philo of Alexandria, On Planting, 118-135, 117 (1st cent. BCE - missingth cent. CE)
7. Philo of Alexandria, On Curses, 11-14, 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;
8. Philo of Alexandria, On Dreams, 1.33-1.34, 2.10 (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. 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;
9. Philo of Alexandria, On The Special Laws, 4.149-4.150 (1st cent. BCE - missingth cent. CE) 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
10. Philo of Alexandria, On The Virtues, 101-174, 194, 51-100 (1st cent. BCE - missingth cent. CE) 100. For, in this fiftieth year, all the ordices which are given relating to the seventh year are repeated, and some of greater magnitude are likewise added, for instance, a resumption of a man's own possessions which he may have yielded up to others through unexpected necessity; for the law does not permit any one permanently to retain possession of the property of others, but blockades and stops up the roads to covetousness for the sake of checking desire, that treacherous passion, that cause of all evils; and, therefore, it has not permitted that the owners should be for ever deprived of their original property, as that would be punishing them for their poverty, for which we ought not to be punished, but undoubtedly to be pitied.
11. Philo of Alexandria, Questions On Genesis, 1.79, 4.15-4.16, 4.19 (1st cent. BCE - missingth cent. CE)
12. Philo of Alexandria, That The Worse Attacks The Better, 139-141, 146-148, 152-154, 157, 159-162, 170, 177-178, 185, 205, 224, 228, 134 (1st cent. BCE - missingth cent. CE) 134. In some of the best governed cities of the world they say that such a custom as this prevails. When any man who has not lived well attempts to deliver his opinion, either in the council or in the assembly of the people, he is not permitted to do so by his own mouth, but is compelled by the magistrates to deliver his opinion to some virtuous and honourable man to explain in his behalf; and then he, when he has heard what he wishes said, rises up and unfolds the meaning of the sewn up mouth of his instructor, becoming his extempore pupil; and he displays the imaginations of another, scarcely considering the original concern for them even in the rank of a hearer or spectator. So some people do not choose to receive even benefits from unworthy persons, but look upon the injury accruing from the shame of taking their advice as greater than the advantage which can be derived from it. XXXVII.
13. 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;
14. Seneca The Younger, On Anger, 2.3.4-2.3.5 (1st cent. CE - 1st cent. CE)
15. Seneca The Younger, Letters, 99.18 (1st cent. CE - 1st cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
adam	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
animals,as criterion of emotion	Graver (2007), Stoicism and Emotion, 238
becker,lawrence	Graver (2007), Stoicism and Emotion, 238
camel,symbol of memory	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
chaldean (hebrew language)	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
cicero,on species-level classification	Graver (2007), Stoicism and Emotion, 238
consolation	Graver (2007), Stoicism and Emotion, 238
contraction (sustole),involuntary or pre-emotional	Graver (2007), Stoicism and Emotion, 238
creation of the	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
cultivator	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
distinction	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
division	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
elements	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
emotions,examples of	Graver (2007), Stoicism and Emotion, 238
emotions,modern theories	Graver (2007), Stoicism and Emotion, 238
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, 157, 162
enos,hope and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
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, 157, 158, 162
etymologies,of enos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157, 162
eupatheiai,classified by species	Graver (2007), Stoicism and Emotion, 238
eusebius of emesus	Graver (2007), Stoicism and Emotion, 238
faith,as fulfillment of hopes	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
faith	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
famine,father,god as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
figures of speech,rhetorical question	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
four,the number	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
genus-level classification	Graver (2007), Stoicism and Emotion, 238
god,as father	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
gomorrah,goods,kinds of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
hebrew,and chaldean	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
hope,as confidence	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157, 158
hope,as gatekeeper of virtues	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
hope,enos as lover of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
humanity,hope defining	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
humanity,rational vs. irrational	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
isaac,as self-taught	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
joy,in philo	Graver (2007), Stoicism and Emotion, 238
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
logos,lord god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
logos,tomeus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
medea	Graver (2007), Stoicism and Emotion, 238
metaphorical language/use	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
names of god,father	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
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
odysseus	Graver (2007), Stoicism and Emotion, 238
orientation,innate (oikeiosis),influence	Graver (2007), Stoicism and Emotion, 238
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
piety,as a virtue	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
platonic	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
pohlenz,max	Graver (2007), Stoicism and Emotion, 238
pre-eminence,argument from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
procopius of gaza	Graver (2007), Stoicism and Emotion, 238
questions and answers on genesis and exodus (qge)	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
rabbinic literature,enoss generation in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157
reaching (orexis)	Graver (2007), Stoicism and Emotion, 238
seneca,on grief and consolation	Graver (2007), Stoicism and Emotion, 238
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
speusippus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
triads,first	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 157, 158, 162
worker of the earth'	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218
εὐσέβεια	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
κατ᾿ ἐξοχήν	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 158
νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
φύσις	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162
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