The Psalm 57 can be compared notoriously well with some writings in De Somniis 2 of Philo of Alexandria. The 57:5 writes EKOIMETHEN TETARAGMENOS thus noticing falling asleep troubled and disturbed (KOIMAO and TARASSO), and such notice of KOIMAO falling asleep directly echoes the central discussion of dreams and visions during sleep commented by Philo in the books De Somniis, or according to the Greek title, PERI TOU THEOPEMPTOUS EINAI TOUS ONEIROUS. Notices of sleeping and dream visions are rare in here studied Mikhtam Psalms, so that such notice of KOIMAO in this 57:5 is of special importance. The Psalm 57:1 notices the BMYRH, or in the Greek written EIS TO SPELAION. The word SPELAION occurs somewhat often in the Greek Bible describing caves and cavities in different situations, especially burying places for the dead and places of refuge. Very famous is the history of the burying place of Macpelah in Hebron for Sarah, according to Gen 23. The Gen 23:9 notices in the Hebrew text that MYRH HMKPLH ASR LW ASR BQZH SDHW. This statement writes of the burial cave for Sarah in Macpelah that was in BQZH SDHW. Very notoriously, thus is the famous QZ word of OT Hebrew thus also noticed- this QZ word especially often found in notices of wine cup divination (echoing the tradition of Gen 9 WJJQZ NH MJJN WJDY). The Greek Bible translates also this MYRH with the word SPELAION, but writing of DIPLOUN SPELAION, thus noticing some double magnitude cave. Attentive Reader of the Greek Bible of the Psalm 57 (that is, the Psalm 56 in the numbers of the Greek Bible) directly notices that such notice of DIPLOUN SPELAION is very important to comprehend the details of Greek text of this LXX Psalm 56. After the SPELAION the Greek Bible writes twice the words ELESON ME. The very Hebrew word MYRH is echoed in the 57:9 YWRH KBWDJ YWRH HNBL WKNWR AYJRH SHR. Notoriously is thus the Hebrew word MYRH denoting the cave thus echoed in the twice written words YWRH; this strongly echoes in this Hebrew text what in the Greek is written SPELAION DIPLOUN; and SHR obviously echoes the name Sarah. Furthermore, the 57:5 writes the words SNJHM and LSWNM that contain the root SN denoting two or double. The Psalm 57 thus notices in details MYRH cave and idea of double. Thus is very important to notice that in De Somniis 2 Philo does write of this DIPLOUN SPELAION, especially in 2:25ff. Philo writes here of this DIPLOUN SPELAION in very notorious allegorical commentary, especially writing such that a Greek text of this Psalm 57 is clearly echoed. To commence, Philo’s writing of this DIPLOUN SPELAION (referring to Gen 23) also notices the Psalm 57 writing of SPELAION; many details further this parallel. Especially, the Somn 2:26 writing of this DIPLOUN SPELAION is clearly writing also of theory of MEMORY, Philo here writing
TAUTES ESTI TES SUGGENEIAS KAI TO DIPLOUN SPELAION, AI DIPLAI KAI PERIMAKHETOI MNEMAI E TE PERI TOU GEGONOTOS E PERI TOU PEPOIEKOTOS
The translation of Colson and Whitaker (see Introduction, Vol. 5) comprehends this statement in words “to this class belongs also the “double cave” (Gen. Xxiii. 9), that pair of precious memories concerned, one with all that has come into being, the other with Him who has made it”. This Greek edition of this statement reads here the MNEMAI (memories) following the evidence of manuscripts; for some reason Wendland made here emendation GNOMAI. This notice of DIPLOUN SPELAION here being allegorically interpreted by Philo to symbolise the Memories, MNEMAI, notoriously echoes that Philo writes of the STELOGRAPHEIN in Heres 30 in words referring writing something to memory
KAI TOUTO TO PATHOS TES PSUKHES ESTELOGRAPHESEN EN TO EMO MENEMEIO O EPISKOPOS MOUSES
For the here studied 57:1 this is notorious, this statement in Greek noticing TO DAUID EIS STELOGRAPHIAN...EIS TO SPELAION. For comprehending this statement the Philonic writing of memory are thus important. Importantly, the Greek Bible writing of the Gen 23 constantly writes of MNEMEION, thus written 23:6ff, this word denoting in the Greek place of burial. Philo refers to this Gen 23 in the Somn 2:26 and writes of MNEME “memory”. Thus Philo creates an advanced allegorical interpretation of MNEMEION burial place and MNEME noticing memory in discussion of philosophy of mind writing of theories of memory and remembering. Clearly, such allegorical writing notices that burial places often are also some reminders (or monuments) for remembering; thus is the MNEMEION very founded connected to the MNEME. These details of Greek words and thoughts obviously founded very allegorical Philonic interpretations of such statements, so that also details of Greek and Hellenistic philosophy of mind and theories of memory could be noticed in such writings. Philo refers to the DIPLOUN SPELAION of Gen 23:9 also in Post 62 where writing of theory of memory is very clear, especially in Philo’s allegorical interpretation of the name of that place, Hebron, meaning in Philonic allegorical interpretation of Post 62
HEBRON AUTE, MNEMAS EPISTEMES KAI SOFIAS THESAUROFULAKOUSA
The burial place noticed in Gen 23 is there noticed to be in Hebron, and here Philo writes allegorical interpretation of this name Hebron, interpreting it to denote place that keeps in storage the treasures of memories from knowledge and wisdom. This text writes of the MNEME, especially of MNEME memories coming from knowledge and Wisdom, and the THESAUROFULAKOUSA notices the place keeping in storage such treasures.

Further reading of the writing of Philo here in Somniis 2 and Psalm 57 will straightforwardly further argue for the parallelism. The word SPELAION is written in 57:1 and the DIPLOUN SPELAION is in 2:26 written by Philo from the Gen 23. This writing of Somniis 2 is part of more comprehensive study (it is always very important to consider the context of statements in Philo’s writings)- this study of Somniis 2 is part of commentary to the dream of Joseph of sheaves (Gen 37), noticed in Somn 2:17ff. Importantly, this dream of sheaves does notice sun, moon and stars and thus contains very notorious symbols of wisdom of heavenly movements and even considerations of times; and its symbolism has been much studied- here can merely Philonic commentary be noticed. This dream of sheaves is also commented in Somniis 2:23 by quoting Lev 19:9 OTAN THERIDZETE TON THERISMON HUMON, OU SUNTELESETE TO LOIPON TOU THERISMOU. Philo here continues especially commenting the THERIDZETE TON THERISMON, comparing this structure to statements of AMONTA TON AMETON (Somn 2:24), PERITOMES PERITOMEN (Philo notices here also the TO DIS PERITEMNEIN), TEN KATHARSIN KATHAIRESTHAI (2:25) and also writing further of the THERISMON THERIDZEIN (2:25). In the Somn 2:26 Philo notices that also the stated DIPLOUN SPELAION is of this character. It is now very important to notice that the Hebrew text of this Psalm 57 actually does contain such details, writing of BK HSJH NPSJ...AHSH, thus twice noticing HS in 57:2. Further is here written of NKWN LBJ twice in 57:8 where the NKWN is notorious. Especially, the very MYRH word noticing the “cave” or container is echoed with such structure of the Hebrew YWR root in 57:9 writing YWRH...YWRH...AYJRH. This very clearly emphasises the reference to the Psalm 57 and its writing of the SPELAION.

More considerations of the Hebron traditions of Gen 23 and Psalm 57 then further argue that Philo is much referring to the writing of Somn 2:25ff. in this writing of dreams and dream interpretations. Philo was found referring to Gen 23 DIPLOUN SPELAION also in Post 62, noticing that Hebron is keeping in storage the treasures of knowledge and Wisdom (MNEMAS... THESAUROFULAKOUSA). Philo notices in Post 60 that the Spies sent to the Land were coming also to Hebron (FESI GAR TOUS KATASKOPOUS ELTHEIN EIS HEBRON). This notice of the Spies sent to the Land in writing mentioning the SPELAION is thus notable, because the Mikhtam Psalms do notice Spies sent to the Land. Especially clearly notices these Spies the Psalm 59, writing of Joshua/Jesus and Caleb; also the 57:4 notice WJWSJYNJ writing thus word of the root Joshua/Jesus. The Hebron traditions are echoes in the Psalm 57 also noticing 57:5 NPSJ BTWK LBAM ASKBH LHTJM BNJ-ADM; this echoes the statement of soul’s finding rest and notice of Hittim- the Gen 23 specifies that the burial place of Macpelah was originally land of Hittites.

Philo writes of the DIPLOUN SPELAION also in second place of Somniis 2, writing of DIPLOUN SPELAION in Somn 2:89-90. Notably, in the Somn 2:88-89 Philo writes of TON FTHOROPOION ION THANATON APARAITETON TOUS APAKS DEKHTEISIN EPAGOUSIN, thus noticing deadly poisons that bring unavoidable death to those even once so bitten; thus Philo comments different creatures so dangerous. Notably, such writing of these dangers before noticing the DIPLOUN SPELAION in 2:89-90 very much echoes that the Greek Bible 56:5 describes ODONTES AUTON OPLON KAI BELE KAI HE GLOSSA AUTON MAKHAIRA OKSEIA thus noticing dangerous ODONTES and GLOSSA. Seemingly minor textual detail, this notice of dangerous creatures and DAKNO before writing of DIPLOUN SPELAION very clearly refers to the statements of SPELAION and 57:7 in this Psalm 57. Philo is usually very inventive for writing of allegorical commentaries. Also here, the DIPLOUN SPELAION is very notoriously comprehended. Even if the DIPLOUN SPELAION specifically is the burial place in Hebron, here in Somn 2:90 Philo notices that this DIPLOUN SPELAION is most suitable resting place for wise souls, SOFON PSUKHON ARISTON ENDIAITEMA. Notably, Philo here writes that such DIPLOUN SPELAION is MEGA KAI EKHURON KTEMA KAI AGONISMA ARETES, it is great and very secure possession and prize for virtue.

Further comparisons to the dream interpretations of Philo written in De Somniis can be easily found by simple reading of the Psalm 57. The Greek Bible writes 57:7 writing that ORUKSAN PRO PROSOPOU MOU BOTHRON. This writing of BOTHRON echoes generally the ideas of caves and cavities. The ORUTTO/ORUSSO is here the central word denoting making a cave or cavity. This notice is straightforwardly comparable to the very introduction of Philonic dream interpretations in De Somniis 1, where the Somn 1:8 writes of OU KHARIN OUD’ HUDOR EN TO FREATI TOUTO FASIN OI ORUTTONTES EUREIN; here Philo notices that Gen 26:32 thus notices that those digging wells did not find in the wells any water. Thus Philo notices that the ends of different knowledge are not only found with great difficulties- but that such ends may be completely impossible to find. It is thus notorious that the Ps 57:5 writes of falling asleep, the KOIMAO, and then this Psalm 57 continues in v.7 to notice ORUSSO BOTHRON, making a cavity or cave. This further emphasises that Philo did write statements of DIPLOUN SPELAION in his dream interpretations (De Somniis 1 and 2) very much considering the writings of Ps 57 and its notices of SPELAION.

Importantly, such clear parallels of the Greek text for Psalm 57 with Philo’s writings of dreams and dream interpretations in De Somniis 1 and 2 further helps to comprehending further the 57:2 noticing EN TE SKIA TO PTERUGON SOU ELPIO. The PTERUKS usually notices wing and also tail; and here found parallels of Ps 57 and Somn 2 emphasise referring much to Philonic description of magnified fish appearing in water pools in Ebrietate 181-182
TO PERI TAS FANTASIAS ASTATON...OPOTE TAS PTERUGAS DIATEINONTES ENNEKHOINTO MEIDZOUS AEI TES FUSEOS PROFAINOMENOUS. The PTERUKS here notices the fish fin, in this statement describing how fish in fish pond appear larger than their natural constitution.

comparison of psalm 57 and de somniis of philo of alexnadria, written by pasi pohjala 2009, copyright pasi pohjala 2009