Tiresias: The Ancient Mediterranean Religions Source Database

7289

Justin, Dialogue With Trypho, 30.1
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Intertexts (texts cited often on the same page as the searched text):

6 results

1. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE)

14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.

2. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - missingth cent. CE)

63. The connection therefore between the reason which is devoted to contemplation and those powers which are citizen wives, or concubines, has here been explained to the best of my power. We must now proceed to investigate what follows, and endeavour to frame a proper connection for an argument. "Abraham," says the sacred historian, "listened to the voice of Sarah." For it is necessary for him who is a learner to be obedient to the injunctions of virtue:

3. Philo of Alexandria, On Flight And Finding, 119 (1st cent. BCE - missingth cent. CE)

119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error.

4. Philo of Alexandria, On The Creation of The World, 28, 65, 131 (1st cent. BCE - missingth cent. CE)

131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.

5. New Testament, Romans, 9.27-9.29 (1st cent. CE - 1st cent. CE)

9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah.

6. Justin, Dialogue With Trypho, 11.1-11.2, 18.2, 19.5-19.6, 23.1, 44.2, 45.4, 46.5, 47.1-47.4, 80.4, 93.1 (2nd cent. CE - 2nd cent. CE)

10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.

Subjects of this text:

subject	book bibliographic info
abraham	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184
allegory	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 412
apologetics	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 412
apostolikon,marcions as a corruption of pauls letters	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184
exegesis,allegorical	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
exegesis,in gnosticism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202, 204
exegesis,in justin	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
jewish people	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
jewish succession,ritual and legal observance	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202, 204
judaism,charge of judaizing	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
law,biblical	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 412
law,the	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
lex talionis	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 412
maker	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 24
martyr,justin,on the law	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
martyr,justin,polemic against exegesis of gnostics	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202, 204
moses	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184, 412
old testament,criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
old testament	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
philo of alexandria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
pre‐existence,of christ	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 24, 184
sabbath	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 412
scripture,as weapon/criterion against heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202, 204
scripture,justin martyr on	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202, 204
septuagint	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184
teachers	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184
trypho	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 24, 184
valentinus'	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 184
εἱρμός	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202
σπέρμα	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204
συνάφεια	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202