Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 1.13-1.14


nanAgain, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V.


nanAnd the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.


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

18 results
1. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)

33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth."
2. Hebrew Bible, Isaiah, 2.1 (8th cent. BCE - 5th cent. BCE)

2.1. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃ 2.1. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃ 2.1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem."
3. Hebrew Bible, Jeremiah, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign."
4. Septuagint, Ecclesiasticus (Siracides), 24.23 (2nd cent. BCE - 2nd cent. BCE)

24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
5. Septuagint, Wisdom of Solomon, 24.23 (2nd cent. BCE - 1st cent. BCE)

6. Philo of Alexandria, On The Confusion of Tongues, 147 (1st cent. BCE - 1st cent. CE)

147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.
7. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 14-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
8. Philo of Alexandria, On The Creation of The World, 101-128, 25, 89, 98-100 (1st cent. BCE - 1st cent. CE)

100. But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV.
9. Philo of Alexandria, On Planting, 50 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, On Dreams, 2.6, 2.45 (1st cent. BCE - 1st cent. CE)

2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
11. Philo of Alexandria, On The Contemplative Life, 31-37, 65, 88, 30 (1st cent. BCE - 1st cent. CE)

30. Therefore, during six days, each of these individuals, retiring into solitude by himself, philosophises by himself in one of the places called monasteries, never going outside the threshold of the outer court, and indeed never even looking out. But on the seventh day they all come together as if to meet in a sacred assembly, and they sit down in order according to their ages with all becoming gravity, keeping their hands inside their garments, having their right hand between their chest and their dress, and the left hand down by their side, close to their flank;
12. Philo of Alexandria, On The Life of Moses, 2.21-2.22 (1st cent. BCE - 1st cent. CE)

2.21. For what man is there who does not honour that sacred seventh day, granting in consequence a relief and relaxation from labour, for himself and for all those who are near to him, and that not to free men only, but also to slaves, and even to beasts of burden; 2.22. for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation.
13. Philo of Alexandria, Hypothetica, 7.12-7.13 (1st cent. BCE - 1st cent. CE)

7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
14. Philo of Alexandria, Allegorical Interpretation, 1.14, 2.96, 3.46, 3.96 (1st cent. BCE - 1st cent. CE)

1.14. And the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.
15. Philo of Alexandria, Questions On Genesis, 1.4, 1.8 (1st cent. BCE - 1st cent. CE)

16. Philo of Alexandria, Plant., 50 (1st cent. BCE - 1st cent. CE)

50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.
17. New Testament, John, 6.35, 15.4-15.7, 15.10 (1st cent. CE - 1st cent. CE)

6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love.
18. Origen, On First Principles, 1.2.3, 1.2.6 (3rd cent. CE - 3rd cent. CE)

1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also.


Subjects of this text:

subject book bibliographic info
acts of the apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
allegoresis, symbolism and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
areopagus speech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
chaeremon the stoic, on the egyptian priests Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 209
epicurus, death is nothing Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
greek logos, jewish wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
high priest Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
jewish wisdom, greek logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
judgment, final universal Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
logos of god, man Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
logos of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
paul, areopagus speech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
phidias, depicting god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
repentance, universal Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634
symbolism, allegory and' Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
zeus, phidias Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 634