וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל׃ (ס)
사람이 그 친구와 이야기함 같이 여호와께서는 모세와 대면하여 말씀하시며 모세는 진으로 돌아오나 그 수종자 눈의 아들 청년 여호수아는 회막을 떠나지 아니하니라
Who is the Heir of Divine Things
[21] He reached this limit, I will not say of daring in general but of good daring, because all the wise are friends of God, and particularly so in the judgement of the most holy lawgiver. Frankness of speech is akin to friendship. For to whom should a man speak with frankness but to his friend? And so most excellent is it, that in the oracles Moses is proclaimed the friend of God (Ex. 33:11), to shew that all the audacities of his bold discourse were uttered in friendship, rather than in presumption. For the audacity of rashness belongs to the presumptuous, the audacity of courage or confidence to a friend.
On the Migration of Abraham
§ 32. Release. An allusion to the ordinance by which in the sabbatical year the land (here compared to the mind) was to be left fallow, Ex. 33:11 τῷ δὲ ἑβδόμῳ ἄφεσιν ποιήσεις καὶ ἀνήσεις αὐτήν, καὶ ἔδονται οἱ πτωχοὶ τοῦ ἔθνους σου. In Lev. 25:4–7 we have the same ordinance, but with ἀνάπαυσις for ἄφεσις. Philo understands that the land by divine grace will bear plentifully of itself. Compare his φορὰ τῶν αὐτοματιζομένων ἀγαθῶν with τὰ αὐτόματα ἀναβαίνοντα of Lev. He may also be thinking of the somewhat similar ordinance of the Jubilee year, ἐνιαυτὸς ἀφέσεως, though there ἄφεσις means release for the people rather than for the land. On ὥσπερ τῶν ἑκουσίων Mangey wrote “omnino male” and proposed ὡς φόρτων τῶν ἐτησίων. But ἑκούσιος is in Philo’s thought the direct antithesis of αὐτόματος.