Tiresias: The Ancient Mediterranean Religions Source Database

9397

Plato, Euthyphro, 12e

ΣΩ. πειρῶ δὴ καὶ σὺ ἐμὲ οὕτω διδάξαι τὸ ποῖον μέρος τοῦ δικαίου ὅσιόν ἐστιν, ἵνα καὶ Μελήτῳ λέγωμεν μηκέθʼ ἡμᾶς ἀδικεῖν μηδὲ ἀσεβείας γράφεσθαι, ὡς ἱκανῶς ἤδη παρὰ σοῦ μεμαθηκότας τά τε εὐσεβῆ καὶ ὅσια καὶ τὰ μή. ΕΥΘ. τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν, τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος. ΣΩ. καὶ καλῶς γέ μοι, ὦ Εὐθύφρων, φαίνῃ λέγειν, ἀλλὰ Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro;

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

24 results
1. Hebrew Bible, Genesis, 13.9 (9th cent. BCE - 3rd cent. BCE) 13.9. הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃ 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.’"
2. Hebrew Bible, Numbers, 23.19 (9th cent. BCE - 3rd cent. BCE) 23.19. לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃ 23.19. God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?"
3. Plato, Apology of Socrates, 23c, 30a, 23b (5th cent. BCE - 4th cent. BCE) 23b. and makes me an example, as if he were to say: This one of you, O human beings, is wisest, who, like Socrates, recognizes that he is in truth of no account in respect to wisdom. Therefore I am still even now going about and searching and investigating at the god’s behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise. And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own, but am in vast poverty
4. Plato, Critias, 119d (5th cent. BCE - 4th cent. BCE) 119d. and thither they assembled every fifth year, and then alternately every sixth year—giving equal honor to both the even and the odd—and when thus assembled they took counsel about public affairs and inquired if any had in any way transgressed and gave judgement. And when they were about to give judgement they first gave pledges one to another of the following description. In the sacred precincts of Poseidon there were bulls at large ; and the ten princes, being alone by themselves, after praying to the God that they might capture a victim well-pleasing unto him
5. Plato, Euthyphro, 11e, 12c, 12d, 13b, 13c, 13d, 14b, 14c, 6a, 11b (5th cent. BCE - 4th cent. BCE) 11b. Euthyphro. But, Socrates, I do not know how to say what I mean. For whatever statement we advance, somehow or other it moves about and won’t stay where we put it. Socrates. Your statements, Euthyphro
6. Plato, Gorgias, 507b, 522c, 522d, 507a (5th cent. BCE - 4th cent. BCE) 507a. And the orderly one is temperate? Most necessarily. So the temperate soul is good. For my part, I can find nothing to say in objection to this, my dear Callicles; but if you can, do instruct me. Call. Proceed, good sir. Soc. I say, then, that if the temperate soul is good, one that is in the opposite state to this sensible one is bad; and that was the senseless and dissolute one. Certainly. And further, the sensible man will do what is fitting as regards both gods and men; for he could not be sensible if he did what was unfitting. That must needs be so. And again, when he does what is fitting
7. Plato, Ion, 534d, 534c (5th cent. BCE - 4th cent. BCE) 534c. as you do about Homer—but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers
8. Plato, Phaedo, 62d (5th cent. BCE - 4th cent. BCE) 62d. trange if we were right just now in saying that god is our guardian and we are his possessions. For it is not reasonable that the wisest men should not be troubled when they leave that service in which the gods, who are the best overseers in the world, are watching over them. A wise man certainly does not think that when he is free he can take better care of himself than they do. A foolish man might perhaps think so, that he ought to run away from his master
9. Plato, Phaedrus, 252c (5th cent. BCE - 4th cent. BCE) 252c. Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings. You may believe this, or not; but the condition of lovers and the cause of it are just as I have said. Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved.
10. Plato, Protagoras, 322a (5th cent. BCE - 4th cent. BCE) 322a. that man gets facility for his livelihood, but Prometheus, through Epimetheus’ fault, later on (the story goes) stood his trial for theft. Soc.
11. Plato, Symposium, 196c (5th cent. BCE - 4th cent. BCE) 196c. takes not hold of Love; nor is there violence in his dealings, since Love wins all men’s willing service; and agreements on both sides willingly made are held to be just by our city’s sovereign, the law. Then, over and above his justice, he is richly endowed with temperance. We all agree that temperance is a control of pleasures and desires, while no pleasure is stronger than Love: if they are the weaker, they must be under Love’s control, and he is their controller; so that Love, by controlling pleasures and desires, must be eminently temperate. And observe how in valor
12. Xenophon, The Education of Cyrus, 7.2.15 (5th cent. BCE - 4th cent. BCE) 7.2.15. But pray tell me, Croesus, he resumed, Croesus and the Pythian oracle what has come of your responses from the oracle at Delphi ? For it is said that Apollo has received much service from you and that everything that you do is done in obedience to him.
13. Xenophon, Memoirs, 1.4.13, 2.1.28, 4.3.9, 4.4.19-4.4.20 (5th cent. BCE - 4th cent. BCE) 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings. 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it.
14. Cicero, On The Nature of The Gods, 1.116 (2nd cent. BCE - 1st cent. BCE) 1.116. 'But deity possesses an excellence and pre‑eminence which must of its own nature attract the worship of the wise.' Now how can there be any excellence in a being so engrossed in the delights of his own pleasure that he always has been, is, and will continue to be entirely idle and inactive? Furthermore how can you owe piety to a person who has bestowed nothing upon you? or how can you owe anything at all to one who has done you no service? Piety is justice towards the gods; but how can any claims of justice exist between us and them, if god and man have nothing in common? Holiness is the science of divine worship; but I fail to see why the gods should be worshipped if we neither have received nor hope to receive benefit from them.
15. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
16. Philo of Alexandria, On The Life of Abraham, 208 (1st cent. BCE - 1st cent. CE) 208. This is enough to say about the piety of the man, though there is a vast abundance of other things which might be brought forward in praise of it. We must also investigate his skill and wisdom as displayed towards his fellow men; for it belongs to the same character to be pious towards God and affectionate towards man; and both these qualities, of holiness towards God and justice towards man, are commonly seen in the same individual. Now it would take a long time to go through all the instances and actions which form this; but it is not out of place to record two or three.
17. Philo of Alexandria, On The Special Laws, 2.63 (1st cent. BCE - 1st cent. CE) 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy.
18. Philo of Alexandria, On The Life of Moses, 2.151 (1st cent. BCE - 1st cent. CE) 2.151. and since each of these members is an extremity of the body, and is likewise on the right side, we must imagine that it is here indicated by a figure that improvement in every thing is to be arrived at by a certain dexterity, being a portion of supreme felicity, and being the true aim in life, which a man must necessarily labour to attain, and to which he ought to refer all his actions, aiming at them in his life, as in the practice of archery men aim at a target.
19. Philo of Alexandria, That The Worse Attacks The Better, 55 (1st cent. BCE - 1st cent. CE) 55. For skill in horsemanship and in judging of dogs, being in reality a ministering to horses and dogs, supplies those animals with the useful things of which each species is in need; and if it were not so to supply them it would seem to neglect them. But it is not proper to call piety, which consists in ministering to God, a virtue which is conversant about supplying the things which will be of use to the Deity; for the Deity is not benefited by any one, inasmuch as he is not in need of anything, nor is it in the power of any one to benefit a being who is in every particular superior to himself. But, on the contrary, God himself is continually and unceasingly benefiting all things.
20. Philo of Alexandria, That God Is Unchangeable, 59, 69, 56 (1st cent. BCE - 1st cent. CE) 56. But those who enter into agreements and alliances with the body, being unable to throw off the robes of the flesh, and to behold that nature, which alone of all natures has no need of anything, but is sufficient for itself, and simple, and unalloyed, and incapable of being compared with anything else, from the same notions of the cause of all things that they do of themselves; not considering that in the case of a being who exists through a concurrence of many faculties, he has need of many parts in order to supply the necessities of each of those faculties. XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures.
21. Josephus Flavius, Jewish Antiquities, 1.169 (1st cent. CE - 1st cent. CE) 1.169. 3. As soon as Abram was come back into Canaan, he parted the land between him and Lot, upon account of the tumultuous behavior of their shepherds, concerning the pastures wherein they should feed their flocks. However, he gave Lot his option, or leave, to choose which lands he would take;
22. New Testament, 1 Timothy, 6.3-6.19 (1st cent. CE - 1st cent. CE) 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
23. New Testament, Titus, 2.12 (1st cent. CE - 1st cent. CE) 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
24. Anon., Genesis Rabba, 41.3, 41.7 (2nd cent. CE - 5th cent. CE) 41.3. וְאַבְרָם כָּבֵד מְאֹד בַמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב (בראשית יג, ב), הֲדָא הוּא דִכְתִיב (תהלים קה, לז): וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וגו'. (בראשית יג, ג): וַיֵּלֶךְ לְמַסָּעָיו, בַּמַּסָּעוֹת שֶׁהָלַךְ, בָּהֶן חָזַר. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי מְנַחֵם הָלַךְ לִפְרֹעַ הַקָּפוֹתָיו. (בראשית יג, ה): וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם וגו', אַרְבָּעָה דְּבָרִים טוֹבִים הָיוּ לְלוֹט בַּעֲבוּר אַבְרָם, (בראשית יב, ד): וַיֵּלֶךְ אַבְרָם וגו' וַיֵּלֶךְ אִתּוֹ לוֹט. וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם. (בראשית יד, טז): וַיָּשֶׁב אֶת כָּל הָרְכֻשׁ וְגַם אֶת לוֹט. (בראשית יט, כט): וַיְהִי בְּשַׁחֵת אֱלֹהִים וגו' וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ וגו'. וּכְנֶגְדָּן הָיוּ בָנָיו צְרִיכִים לִפְרֹעַ לָנוּ טוֹבוֹת, לֹא דַּיָּן שֶׁלֹא פָּרְעוּ לָנוּ טוֹבוֹת אֶלָּא רָעוֹת, הֲדָא הוּא דִכְתִיב (במדבר כב, ה ו): וַיִּשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר וגו' וְעַתָּה לְכָה נָא אָרָה לִי אֶת הָעָם. (שופטים ג, יג): וַיֶּאֱסֹף אֵלָיו אֶת בְּנֵי עַמּוֹן וַעֲמָלֵק וַיֵּלֶךְ וַיַּךְ אֶת יִשְׂרָאֵל וַיִּירְשׁוּ אֶת עִיר הַתְּמָרִים. (דברי הימים ב כ, א): וַיְהִי אַחֲרֵי כֵן בָּאוּ בְנֵי מוֹאָב וּבְנֵי מִדְיָן [ועמון] וְעִמָּהֶם מִן הָעַמּוֹנִים עַל יְהוֹשָׁפָט. וְעוֹד כְּתִיב (איכה א, י): יָדוֹ פָּרַשׂ צָר עַל כָּל מַחֲמַדֶּיהָ. וְנִכְתַּב חֵטְא שֶׁלָּהֶם בְּאַרְבָּעָה מְקוֹמוֹת, (דברים כג, ד ה): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי, עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, וּכְתִיב (מיכה ו, ה): עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וּמֶה עָנָה וגו'. (נחמיה יג, ב): כִּי לֹא קִדְּמוּ אֶת בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת בִּלְעָם לְקַלְלוֹ (יהושע כד, ט): וַיִּקְרָא לְבִלְעָם בֶּן בְּעוֹר לְקַלֵּל אֶתְכֶם. עָמְדוּ אַרְבָּעָה נְבִיאִים וְחָתְמוּ גְּזַר דִּינָם, אֵלּוּ הֵם: יְשַׁעְיָה וְיִרְמְיָה צְפַנְיָה וִיחֶזְקֵאל. יְשַׁעְיָה אָמַר (ישעיה טו, א): מַשָֹּׂא מוֹאָב כִּי בְּלֵיל שֻׁדַּד עָר מוֹאָב נִדְמָה כִּי בְּלֵיל שֻׁדַּד קִיר מוֹאָב נִדְמָה. יִרְמְיָה אָמַר (ירמיה מט, ב): לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם ה' וְהִשְׁמַעְתִּי אֶל רַבַּת בְּנֵי עַמּוֹן תְּרוּעַת מִלְחָמָה וְהָיְתָה לְתֵל שְׁמָמָה וּבְנֹתֶיהָ בָּאֵשׁ תִּצַּתְנָה וְיָרַשׁ יִשְׂרָאֵל אֶת יֹרְשָׁיו אָמַר ה'. יְחֶזְקֵאל אָמַר (יחזקאל כה, י יא): לִבְנֵי קֶדֶם עַל בְּנֵי עַמּוֹן וּנְתַתִּיהָ לְמוֹרָשָׁה לְמַעַן לֹא תִזָּכֵר בְּנֵי עַמּוֹן בַּגּוֹיִם, וּבְמוֹאָב אֶעֱשֶׂה שְׁפָטִים וְיָדְעוּ כִּי אֲנִי ה': צְפַנְיָה אָמַר (צפניה ב, ט): לָכֵן חַי אָנִי נְאֻם ה' צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל כִּי מוֹאָב כִּסְדֹם תִּהְיֶה וּבְנֵי עַמּוֹן כַּעֲמֹרָה וגו'. 41.7. וַיִּשָֹּׂא לוֹט אֶת עֵינָיו וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן (בראשית יג, י), אָמַר רַבִּי נַחְמָן בַּר חָנִין כָּל מִי שֶׁהוּא לָהוּט אַחַר בֻּלְמוּס שֶׁל עֲרָיוֹת סוֹף שֶׁמַּאֲכִילִים אוֹתוֹ מִבְּשָרוֹ. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַפָּסוּק הַזֶּה לְשׁוֹן עֶרְוָה הוּא, הֵיךְ מָה דְאַתְּ אָמָר (בראשית לט, ז): וַתִּשָֹּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ וגו'. וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ו, כו): כִּי בְּעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם. כִּי כֻלָּהּ מַשְׁקֶה, הֵיךְ מָה דְאַתְּ אָמַר (במדבר ה, כד): וְהִשְׁקָה אֶת הָאִשָּׁה אֶת מֵי הַמָּרִים. לִפְנֵי שַׁחֵת ה', הֵיךְ מָה דְאַתְּ אָמַר (בראשית לח, ט): וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה. כְּגַן ה', לְאִילָנוֹת. כְּאֶרֶץ מִצְרַיִם, לִזְרָעִים. (בראשית יג, יא): וַיִּבְחַר לוֹ לוֹט, אָמַר רַבִּי יוֹסֵי בַּר זִמְרָא כְּאֵינָשׁ דִּבְחַר פּוּרְנָא דְאִמֵּיהּ. (בראשית יג, יא): וַיִּסַּע לוֹט מִקֶּדֶם, הִסִּיעַ עַצְמוֹ מִקַּדְמוֹנוֹ שֶׁל עוֹלָם, אָמַר אִי אֶפְשִׁי לֹא בְּאַבְרָם וְלֹא בֵּאלוֹהוֹ. (בראשית יג, יא): וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו, אַבְרָם יָשַׁב, רַבִּי מֵאִיר אוֹמֵר אֵין לְךָ בַּכְּרָכִים רַע כִּסְדוֹם, כְּשֶׁאָדָם רַע קוֹרִין אוֹתוֹ סְדוֹמִי. וְאֵין לְךָ בַּעֲמָמִים קָשֶׁה מֵאֱמוֹרִי, כְּשֶׁאָדָם קָשֶׁה הֵן קוֹרְאִין אוֹתוֹ אֱמוֹרִי. אָמַר רַבִּי יוֹסֵי אֵין לְךָ בַּכְּרָכִים יָפֶה מִסְּדוֹם, שֶׁחִזֵּר לוֹט עַל כָּל עָרֵי הַכִּכָר וְלֹא מָצָא מָקוֹם יָפֶה כִּסְדוֹם, וְאֵלּוּ הָיוּ הַחֲשׁוּבִין שֶׁבָּהֶן, (בראשית יג, יג): וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד, רָעִים אֵלּוּ לָאֵלּוּ. חַטָּאִים, בְּגִלּוּי עֲרָיוֹת. לַה', בַּעֲבוֹדַת כּוֹכָבִים. מְאֹד, בִּשְׁפִיכוּת דָּמִים. 41.3. ... R’ Shimon bar Aba said in the name of R’ Yocha: any where that it says ‘and it was’ (vayehi) it indicates distress and joy. If it is distress there is no distress like it and if it is joy there is no joy like it. R’ Shmuel ben Nachmani came and split the teaching in half. Anywhere that it says ‘and it was’ (vayehi) indicates distress, ‘and it will be’ (v’haya) indicates joy…The brought a challenge from this verse “…and he was [there] (v’haya) when Jerusalem was taken.” (Jeremiah 38:28) He said to them: this is still a cause of joy because on that very day Israel received full payment for their sins. As R’ Shmuel ben Nachmani said: Israel received full payment for their sins on the day the Holy Temple was destroyed, as it says “Your iniquity is finished, O daughter of Zion…” (Lamentations 4:22)"

Subjects of this text:

subject	book bibliographic info
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
anthropomorphism	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
apollo of delphi on, and socrates	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
ares	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
assimilation, to god/gods	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
charis, as human-god relationship	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
charis	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
child(ren)	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
clement of alexandria	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
de abrahamo, rhetoric in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
dead, the, funerals for	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
dead, the, justice regarding	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190
dead, the, service to	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190, 196
dearness to god, and religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
dearness to god, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
deissmann, adolf	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
dispute between abraham and lot, literal interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
dispute between abraham and lot	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
divination, establishing elements of cult	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
epicurus, religious observance	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
epistle, pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
ergon	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 140; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
eros	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
eudaimonia	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 6, 9
euthyphro	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
felicity	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
figures of speech, synonyms	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
god, service of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
god, ungenerated	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
gods (epicurean), involvement in moral formation	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
heroes, as deities, service to	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
holiness	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
honouring the gods, and religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
honouring the gods, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
honouring the gods, through sacrifices	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
humanity, abraham loving	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
humanity, love of, as virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
humanity, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
huperesiai	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
huperetike	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
hypēretikē	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 140
incest	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
instruction, moral	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
justice, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
justice	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
lack of respect for gods'" '162.0_9.0@proper respect for gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 9
laws, unwritten	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
lot, sodom chosen by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
maturity	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
metaphor	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
moral formation, involvement of god/gods within	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
moral formation, via imitation	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
moral formation, via worship	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 77
morality	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
musonius	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
myth, mythical	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
oaths, and laws	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
origen	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
pankalon	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
paradise	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
paraenesis	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
parallels/parallelism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
parents, and proper respect	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
parents, and religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
parents, unwritten laws about	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
passions	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
pastoral epistles	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
piety, humanity and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
piety, in euthyphro	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119
piety, in socrates	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 140
piety, justice and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
piety	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
piety / pious	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
piety of abraham, love of humanity and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
prayers, and charis	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
prayers, and dearness to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
prayers, and religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
prayers, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
prayers, proper	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
proper respect for gods, and charis	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
proper respect for gods, and dearness to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
proper respect for gods, and justice	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29, 31, 190, 196
proper respect for gods, and nomoi	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
proper respect for gods, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29, 31, 196
proper respect for gods, and sound thinking	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190
proper respect for gods, through prayer	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
proper respect for gods, through sacrifice	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31, 190
proper respect for gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 6
recognizing the gods, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29
recognizing the gods, and socrates	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29
relationship with the gods	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
religious correctness, and charis	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
religious correctness, and honouring the gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
religious correctness, and incest	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
religious correctness, and justice	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29, 31, 190, 196
religious correctness, and sacrifices	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
religious correctness, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29, 31, 190, 196
religious correctness, laws concerning	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
religious correctness, rewards and punishments	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
religious correctness, stoics on	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190
religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 6, 190, 196
responsibility, to people	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
responsibility, to the divine	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
reverence	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
rhetoric of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
sacrifices, and charis	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
sacrifices, and dearness to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
sacrifices, and nomoi	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190
sacrifices, and service to gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
sanctuaries, founded by divination	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196
service to gods'" "162.0_29.0@service to gods'"	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 9
service to gods'" "162.0_31.0@service to gods', and charis"	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
service to gods', and justice"	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 29, 190, 196
service to gods', and justice" '161.0_140.0@mcpherran, mark	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
service to the gods	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
slaves and slavery, serving the gods as	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31
socrates	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119, 140; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
sterling, g.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
stoics, on religious correctness	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 190
therapeia	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40
unity of virtues	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119
verba philonica'	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 144
virtue, cardinal	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
virtue, love of humanity as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
virtue	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119
vlastos, gregory	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 140
wealth	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
wisdom, in socrates	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 140
zeus	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 119
δεξιός	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
δεξιότης	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
εὐσέβεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335
φιλανθρωπία and φιλάνθρωπος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 335