1. Hebrew Bible, Genesis, 6.5, 6.6, 6.8, 6.11, 6.12, 6.13, 12.1, 12.2, 12.3, 12.4, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13.2, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 14, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16-19.29, 18.33, 19.1, 19.23, 22, 22.2, 22.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 23, 73, 74, 268, 286| 18.15. "וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃", | 18.15. "Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’", |
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2. Hebrew Bible, Leviticus, 1.6, 1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324| 1.6. "וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃", 1.12. "וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", | 1.6. "And he shall flay the burnt-offering, and cut it into its pieces.", 1.12. "And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar.", |
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3. Hebrew Bible, Exodus, 33.12-33.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 268| 33.12. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃", 33.13. "וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃", 33.14. "וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃", 33.15. "וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃", 33.16. "וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 33.17. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 33.19. "וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃", 33.21. "וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃", 33.22. "וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃", 33.23. "וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃", | 33.12. "And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight.", 33.13. "Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’", 33.14. "And He said: ‘My presence shall go with thee, and I will give thee rest.’", 33.15. "And he said unto Him: ‘If Thy presence go not with me, carry us not up hence.", 33.16. "For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’", 33.17. "And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’", 33.19. "And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 33.21. "And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock.", 33.22. "And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.", 33.23. "And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’", |
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4. Hebrew Bible, Deuteronomy, 12.29-12.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 325| 12.29. "כִּי־יַכְרִית יְהוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר אַתָּה בָא־שָׁמָּה לָרֶשֶׁת אוֹתָם מִפָּנֶיךָ וְיָרַשְׁתָּ אֹתָם וְיָשַׁבְתָּ בְּאַרְצָם׃", 12.31. "לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃", | 12.29. "When the LORD thy God shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land;", 12.30. "take heed to thyself that thou be not ensnared to follow them, after that they are destroyed from before thee; and that thou inquire not after their gods, saying: ‘How used these nations to serve their gods? even so will I do likewise.’", 12.31. "Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.", |
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| 5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 268 |
6. Herodotus, Histories, 5.83 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324 | 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. |
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7. Euripides, Helen, 1543-1591, 1593-1601, 1592 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324| 1592. ̓Ατρέως σταθεὶς παῖς ἀνεβόησε συμμάχους: | |
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| 8. Thucydides, The History of The Peloponnesian War, 5.89 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 |
| 9. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182 |
| 10. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
| 11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324 |
| 12. Aristotle, Rhetoric, 3.17.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 |
| 13. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 |
| 14. Dead Sea Scrolls, Genesis Apocryphon, 21.5-21.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
15. Philo of Alexandria, Who Is The Heir, 168, 172 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 | 172. And this command is placed, as it were, on the borders between the two tables of laws relating to God and those relating to man, and so it bounds the five which concern piety, and that five also which comprehend a prevention of injury to one's fellows. Since mortal parents are the boundaries of the immortal powers, which, generating everything according to nature, have permitted this lowest and mortal race to imitate their own powers of generation, and so to propagate its own seed; for God is the beginning of all generation, and the mortal species of mankind, being the lowest and least honoured of all, is the end. |
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16. Philo of Alexandria, On The Posterity of Cain, 7, 175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 | 175. and the two daughters of Lot, the man who was subdued and overthrown by the weakness of the soul, namely, intention and agreement, desire to become pregt by the mind, that is to say, by their father, acting in opposition to him who said, "God has raised up for me ..." For that which the living God did for him, this they affirm that the mind is able to do for them, introducing the doctrine of an intoxicated and frenzied soul. It is indeed the act of sober reason, both to confess that God is the Creator and the Father of the universe; and the conduct of one utterly fallen in intoxication and drunkenness, to fancy that he himself is the bringer about of each of human affairs. |
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17. Philo of Alexandria, On Curses, 152, 171-172, 3, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 | 2. For if the living God has a face, and if he who desires to leave it can with perfect ease rise up and depart to another place, why do we repudiate the impiety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full? |
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| 18. Philo of Alexandria, De Providentia, 2.7-2.20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 |
19. Philo of Alexandria, On The Sacrifices of Cain And Abel, 110, 102 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 | 102. But it is most entirely in accordance with nature "to sacrifice the males of every creature that openeth the womb, to God." For as nature has given to women the womb, as the part most excellently adapted for the generation of animals, so also for the production of things she has placed a power in the soul, by means of which the mind conceives and is in travail, and brings forth many things. |
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20. Philo of Alexandria, On Dreams, 1.85-1.86 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 | 1.85. But according to the third signification, when he speaks of the sun, he means the divine word, the model of that sun which moves about through the heaven, as has been said before, and with respect to which it is said, "The sun went forth upon the earth, and Lot entered into Segor, and the Lord rained upon Sodom and Gomorrah brimstone and fire." 1.86. For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction. |
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21. Philo of Alexandria, On The Life of Moses, 1.30-1.31, 1.304, 2.1, 2.67, 2.103, 2.151, 2.171, 2.216 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 242, 286, 324, 335, 341 | 1.30. Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow, 1.31. for there is nothing more inconstant than fortune, which tosses human affairs up and down like dice. often has a single day thrown down the man who was previously placed on an eminence, and raised the lowly man on high. And while men see these events continually taking place, and though they are well assured of the fact, still they overlook their relations and friends, and transgress the laws according to which they were born and brought up; and they overturn their national hereditary customs to which no just blame whatever is attached, dwelling in a foreign land, and by reason of their cordial reception of the customs among which they are living, no longer remembering a single one of their ancient usages. 1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 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. 2.171. and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men." 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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22. Philo of Alexandria, On The Virtues, 101-104, 108, 141, 179, 187-200, 202-227, 52, 201 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 | 201. Now there was, in the subsequent generations, a man very greatly approved of, a most holy man, whose piety the sacred historian, who has written the books called the law, has thought worthy of being recorded in the sacred volumes. Accordingly, in the great deluge when all the cities of the world were utterly destroyed (for even the highest mountains were overwhelmed by the increase and continual rising of the rapid flood), he alone was saved, with all his kindred, having received such a reward for his virtue that it is not possible to imagine a greater One. |
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23. Philo of Alexandria, On The Creation of The World, 3, 47-52, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 | 132. This is one reason; and we must also mention another, which is aimed at the truth like an arrow at a mark. It is not the nature of anything upon the earth to exist without a moist essence. And this is indicated by the throwing of seed, which is either moist, as the seed of animals, or else does not shoot up without moisture, such as the seeds of plants; from which it is evident that it follows that the aforesaid moist essence must be a portion of the earth which produces everything, just as the flux of the catamenia is a part of women. For by men who are learned in natural philosophy, this also is said to be the corporeal essence of children. |
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| 24. Philo of Alexandria, That The Worse Attacks The Better, 55-56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
| 25. Philo of Alexandria, Allegorical Interpretation, 2.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 |
| 26. Philo of Alexandria, Questions On Genesis, 1.92, 1.96, 4.31-4.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182, 341 |
27. Philo of Alexandria, On The Special Laws, 1.1, 1.17, 1.38, 1.41-1.52, 1.312-1.313, 1.317-1.318, 2.1, 2.62-2.63, 2.73, 2.162-2.167, 3.7, 3.117, 3.178, 4.1, 4.132-4.135, 4.143-4.148, 4.182 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 182, 242, 268, 324, 325 | 1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general. 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself." 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you." 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. 1.51. And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou 1.52. Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God." 1.312. And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children. 1.313. For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety. 1.317. For we should acknowledge only one relationship, and one bond of friendship, namely, a mutual zeal for the service of God, and a desire to say and do everything that is consistent with piety. And these bonds which are called relationships of blood, being derived from one's ancestors, and those connections which are derived from intermarriages and from other similar causes, must all be renounced, if they do not all hasten to the same end, namely, the honour of God which is the one indissoluble bond of all united good will. For such men will lay claim to a more venerable and sacred kind of relationship; 1.318. and the law confirms my assertion, where it says that those who do what is pleasing to nature and virtuous are the sons of God, for it says, "Ye are the sons of the Lord your God,"{48}{#de 14:1.} inasmuch as you will be thought worthy of his providence and care in your behalf as though he were your father. And that care is as much superior to that which is shown by a man's own parents, as I imagine the being who takes it is superior to them.LIX. 2.1. In the treatise preceding this one we have discussed with accuracy two articles of the ten commandments, that which relates to not thinking that any other beings are absolute gods, except God himself; and the other which enjoins us not to worship as God any object made with hands. And we also spoke of the laws which relate specially to each of these points. But we will now proceed to discuss the three which come next in the regular order, again adapting suitable special laws to each. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 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. 2.73. For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. 2.162. There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living Things.{20}{sections 163û174 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 3.7. And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordices which are implied in them to each of the general laws. 3.117. Therefore, Moses has utterly prohibited the exposure of children, by a tacit prohibition, when he condemns to death, as I have said before, those who are the causes of a miscarriage to a woman whose child conceived within her is already formed. And yet those persons who have investigated the secrets of natural philosophy say that those children which are still within the belly, and while they are still contained in the womb, are a part of their mothers; and the most highly esteemed of the physicians who have examined into the formation of man, scrutinising both what is easily seen and what is kept concealed with great care, by means of anatomy, in order that, if there should be any need of their attention to any case, nothing may be disregarded through ignorance and so become the cause of serious mischief, agree with them and say the same thing. 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature. 4.1. I have in my previous treatises spoken of the laws relating to adultery and murder, and to all the subordinate offences which come under those head, with, as I persuade myself, all the accuracy which the case admits of, and now, proceeding in the regular order, I must consider what is the third commandment in the second table, but the eighth in all, if the two tables are taken together, namely, the commandment, "Thou shalt not Steal."{1}{#ex 20:13.} 4.132. This may be sufficient to say, being in fact all that I am able to advance, about the laws which bear on appetite and desire by way of filling up the whole body of the ten commandments, and of the subordinate injunctions contained in them; for if we are to look upon the brief heads which were oracularly delivered by the voice of God, as the generic laws, and all the particular ordices which Moses subsequently interpreted and added as the special laws; then there is need of great care and skill in order to preserve the arrangement unconfused in order to an accurate comprehension of it, and I therefore have taken great care, and have assigned and apportioned to each of these generic laws of the whole code all that properly belonged to it. 4.133. But enough of this. We must however not remain ignorant that as separately there are some particular injunctions related to each one of the ten generic commandments, which have nothing in common with any one of the others; so also there are some things to be observed which are common to the whole, being adapted not to one or two, as people say, but to the whole ten commandments. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. 4.143. The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordices as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is injust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice. 4.144. Moreover, by this command Moses intimates the perfection of all other virtue; for each separate virtue is free from all deficiency, and is complete, deriving its perfection from itself; so that if there were any addition thereto, or anything taken away therefrom, it would be utterly and entirely changed and altered, so as to assume a contrary character. 4.145. What I meant to say is this, all who are profoundly ignorant and uninstructed, all who have the very slightest smattering of education, know that courage is a virtue which is conversant about terrible objects; is a science teaching one what he ought to endure and dare. 4.146. But if any one, under the influence of that ignorance which proceeds from insolence, should be so superfluous as to fancy himself capable of correcting that which requires no correction, and should consequently venture to add anything or take away anything, he, by so doing, is altering the whole appearance of the thing, changing that which had a good character into unseemliness; for by any addition to courage he will produce audacity, but if he takes anything away from it he will produce cowardice, not leaving even the name of courage, that most useful of all virtues to life. 4.147. In the same manner, if any one makes an addition, be it ever so small, or ever so great, to that queen of the virtues, piety, or if he takes anything away from it, he will change and metamorphose its whole appearance, and make it something quite different; for any addition will engender superstition, and any diminution will produce impiety, real piety itself wholly disappearing under the operation, which every one should pray for, that it may be continually conspicuous and brilliant, since it is the cause of the greatest of all blessings, inasmuch as it produces a knowledge of the service of God, which one ought to look upon as more important and more precious than any dominion or authority. 4.148. And we may give instances of every other virtue resembling what we have said about these just mentioned; but since I am in the habit of avoiding prolixity, I will be satisfied with what has been stated, which may be a sufficient guide to what might be said respecting these virtues which we omit to mention.ABOUT NOT MOVING LANDMARKSXXVIII. 4.182. Let not any one then think that nobility of birth is a perfect good, and therefore neglect virtuous actions, considering that that man deserves greater anger who, after he has been born of virtuous parents, brings disgrace on his parents by reason of the wickedness of his disposition and conduct; for if he has domestic examples of goodness which he may imitate, and yet never copies them, so as to correct his own life, and to render it healthy and virtuous, he deserves reproach.XXXV. |
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28. Philo of Alexandria, On The Migration of Abraham, 13, 148-149, 211, 175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 | 175. But when he has arrived at the height of perfect knowledge, then, running forward vigorously, he keeps up with the speed of him who was previously leading him in his way; for in this way they will both become attendants of God who is the guide of all things; no one of those who hold erroneous opinions accompanying them any longer, and even Lot himself, who turned on one side the soul, which might have been upright and inflexible, removing and living at a distance. XXXII. |
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29. Philo of Alexandria, On Husbandry, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 182 | 121. and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent. |
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30. Philo of Alexandria, On Flight And Finding, 174, 19, 55, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 | 31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him. |
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| 31. Philo of Alexandria, On The Decalogue, 1, 106-121, 154-175, 19-20, 51-52, 50 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 |
32. Philo of Alexandria, On The Confusion of Tongues, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 | 60. But those who conspired to commit injustice, he says, "having come from the east, found a plain in the land of Shinar, and dwelt There;" speaking most strictly in accordance with nature. For there is a twofold kind of dawning in the soul, the one of a better sort, the other of a worse. That is the better sort, when the light of the virtues shines forth like the beams of the sun; and that is the worse kind, when they are overshadowed, and the vices show forth. |
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| 33. Philo of Alexandria, On The Life of Joseph, 1, 151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 |
34. Josephus Flavius, Jewish Antiquities, 1.169-1.170 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 | 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; 1.170. and he took himself what the other left, which were the lower grounds at the foot of the mountains; and he himself dwelt in Hebron, which is a city seven years more ancient than Tanis of Egypt. But Lot possessed the land of the plain, and the river Jordan, not far from the city of Sodom, which was then a fine city, but is now destroyed, by the will and wrath of God, the cause of which I shall show in its proper place hereafter. |
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| 35. Ps.-Philo, Biblical Antiquities, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
36. New Testament, Romans, 15.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324| 15.16. εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ. | 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. |
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37. Anon., Genesis Rabba, 41.3-41.8, 56.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324, 335| 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'. 41.4. הָיָה צֹאן וּבָקָר וְאֹהָלִים (בראשית יג, ה), רַבִּי טוֹבִיָּה בַּר יִצְחָק אָמַר שְׁנֵי אֹהָלִים, רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית, דִּכְוָתָה (בראשית יט, טו): קוּם קַח אֶת אִשְׁתְּךָ וְאֶת שְׁתֵּי בְנֹתֶיךָ וגו', רַבִּי טוֹבִיָּה בַּר רַבִּי יִצְחָק אָמַר שְׁנֵי אֹהָלִים, רַבִּי יוֹסֵי בְּרַבִּי יִצְחָק אָמַר שְׁתֵּי מְצִיאוֹת, רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית. אָמַר רַבִּי יִצְחָק (תהלים פט, כא): מָצָאתִי דָּוִד עַבְדִּי, הֵיכָן מְצָאתִיו בִּסְדוֹם. 41.5. וַיְהִי רִיב בֵּין רֹעֵי מִקְנֵה אַבְרָם וּבֵין רֹעֵי מִקְנֵה לוֹט (בראשית יג, ז), רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר בְּהֶמְתּוֹ שֶׁל אַבְרָהָם אָבִינוּ הָיְתָה יוֹצְאָה זְמוּמָה, וּבְהֶמְתּוֹ שֶׁל לוֹט לֹא הָיְתָה יוֹצְאָה זְמוּמָה. הָיוּ אוֹמְרִים לָהֶם רוֹעֵי אַבְרָהָם הֻתַּר הַגָּזֵל, הָיוּ אוֹמְרִים לָהֶם רוֹעֵי לוֹט כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם (בראשית יב, ז): לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת, וְאַבְרָהָם פִּרְדָּה עֲקָרָה וְאֵינוֹ מוֹלִיד, לְמָחָר הוּא מֵת וְלוֹט בֶּן אָחִיו יוֹרְשׁוֹ וְאִין אָכְלִין מִדִּידְהוֹן אִינוּן אָכְלִין. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ אָמַרְתִּי לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי, אֵימָתַי לִכְשֶׁיֵּעָקְרוּ שִׁבְעָה עֲמָמִים מִתּוֹכָהּ, (בראשית יג, ז): וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז ישֵׁב בָּאָרֶץ, עַד עַכְשָׁו מִתְבַּקֵּשׁ לָהֶם זְכוּת בָּאָרֶץ. 41.6. וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וגו' (בראשית יג, ח), רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר כְּשֵׁם שֶׁהָיָה רִיב בֵּין רוֹעֵי אַבְרָם וּבֵין רוֹעֵי לוֹט כָּךְ הָיָה רִיב בֵּין אַבְרָם לְלוֹט, הֲדָא הוּא דִכְתִיב וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וגו', וְכִי אַחִים הָיוּ, אֶלָּא שֶׁהָיָה קְלַסְתֵּר פָּנָיו דּוֹמֶה לוֹ. (בראשית יג, ט): הֲלֹא כָל הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי, אָמַר רַבִּי חֶלְבּוֹ הִבָּדֵל נָא אֵין כְּתִיב כָּאן, אֶלָּא הִפָּרֶד, מָה הַפִּרְדָּה הַזּוֹ אֵינָהּ קוֹלֶטֶת זֶרַע, כָּךְ אִי אֶפְשָׁר לְאוֹתוֹ הָאִישׁ לְהִתְעָרֵב בְּזַרְעוֹ שֶׁל אַבְרָהָם. (בראשית יג, ט): אִם הַשְׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אֲמַר לֵיהּ אִם אַתְּ לִשְׂמָאלָה אֲנָא לְדָרוֹמָה, וְאִם אֲנָא לְדָרוֹמָה אַתְּ לִשְׂמָאלָה. אָמַר רַבִּי יוֹחָנָן לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ לָהֶם שְׁתֵּי כּוּרִים, אֶחָד שֶׁל חִטִּים וְאֶחָד שֶׁל שְׂעוֹרִים, אֲמַר לֵיהּ אִם חִטַּיָּא דִידִי שְׂעָרֵי דִידָךְ, וְאִם שְׂעָרֵי דִידָךְ חִטַּיָּא דִידִי, מִן כָּל אֲתַר חִטַּיָּא דִידִי. כָּךְ אִם הַשְֹּׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק וְאֶשְׂמֹאלָה אֵין כְּתִיב כָּאן, אֶלָּא וְאַשְׂמְאִילָה, מִן כָּל אֲתַר אֲנָא מַשְׂמְאִיל לְהַהוּא גַבְרָא. 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. 41.8. וַה' אָמַר אֶל אַבְרָם וגו' (בראשית יג, יד), רַבִּי יוּדָה אוֹמֵר כַּעַס הָיָה לְאָבִינוּ אַבְרָהָם בְּשָׁעָה שֶׁפֵּרַשׁ לוֹט בֶּן אָחִיו מֵעִמּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּל הוּא מְדַבֵּק וּלְלוֹט אָחִיו אֵינוֹ מָדַבֵּק. רַבִּי נְחֶמְיָה אָמַר כַּעַס הָיָה לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁהָיָה מְהַלֵּךְ לוֹט עִם אַבְרָהָם אָבִינוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אָמַרְתִּי לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת, וְהוּא מַדְבִּיק אֶת לוֹט בֶּן אָחִיו כְּדֵי לְיָרְשׁוֹ, אִם כֵּן יֵלֵךְ וְיָבִיא לוֹ שְׁנֵי פְּרַסְתְּקִין מִן הַשּׁוּק וְיוֹרִישֵׁם אֶת שֶׁלּוֹ, כְּמוֹ שֶׁהוּא רוֹצֶה בֶּן אָחִיו, הֲדָא הוּא דִכְתִיב (משלי כב, י): גָּרֵשׁ לֵץ וְיֵצֵא מָדוֹן, גָּרֵשׁ לֵץ, זֶה לוֹט, וְיֵצֵא מָדוֹן, וַיְהִי רִיב בֵּין רֹעֵי אַבְרָם וגו', (משלי כב, י): וְיִשְׁבֹּת דִּין וְקָלוֹן, וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה וגו', (משלי כב, יא): אֹהֵב טְהֹר לֵב חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב כָּל מִי שֶׁהוּא טְהָר לֵב, וּמִי שֶׁיֵּשׁ לוֹ חֵן בִּשְׂפָתָיו מֶלֶךְ הוּא. רֵעֵהוּ, זֶה אַבְרָהָם, שֶׁהָיָה תָּמִים וּטְהָר לֵב וְנַעֲשָׂה אוֹהֲבוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (ישעיה מא, ח): זֶרַע אַבְרָהָם אֹהֲבוֹ, וּלְפִי שֶׁהָיָה לוֹ חֵן בִּשְׂפָתָיו, שֶׁנֶּאֱמַר (איוב מא, ד): וּדְבַר גְּבוּרוֹת וְחִין עֶרְכּוֹ, נַעֲשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּרֵעַ, שֶׁמִּתּוֹךְ אַהֲבָה שֶׁאֲהֵבוֹ, אָמַר לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. | 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)", 56.9. "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", |
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| 38. Alciphron, Letters, 1.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324 |
| 39. Eusebius of Caesarea, Preparation For The Gospel, 8.10.2-8.10.3, 13.12.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 |
| 40. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 325 |
| 41. Ambrose, On Abraham, 1.3.14, 2.2.6, 2.6.25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 |
| 42. Jerome, De Nominibus Hebraicis, 8.5-8.6, 65.6, 73.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 341 |
| 43. Artapanus, Jubilees, 13.17-13.18 Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
| 44. Artapanus, Letter of Aristeas, 143, 171 Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 |
| 45. Aristobulus, Ap. Euseb. Praep. Evang., 8.10.2-8.10.3, 13.12.9 Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 242 |
| 46. Epigraphy, Ig, 4.4.8 Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 324 |
| 47. Ambrose, Targum Pseudo-Jonathan, 188 Tagged with subjects: •rhetoric of de abrahamo Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 335 |
