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Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 2.8
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hebrew Bible, Genesis, 2.18 (9th cent. BCE - 3rd cent. BCE)

2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’"
2. Hebrew Bible, Leviticus, 5.6-5.17 (9th cent. BCE - 3rd cent. BCE)

5.6. וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃ 5.7. וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃ 5.8. וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃ 5.9. וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃ 5.11. וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃ 5.12. וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃ 5.13. וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃ 5.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.15. נֶפֶשׁ כִּי־תִמְעֹל מַעַל וְחָטְאָה בִּשְׁגָגָה מִקָּדְשֵׁי יְהוָה וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ כֶּסֶף־שְׁקָלִים בְּשֶׁקֶל־הַקֹּדֶשׁ לְאָשָׁם׃ 5.16. וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת־חֲמִישִׁתוֹ יוֹסֵף עָלָיו וְנָתַן אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ׃ 5.17. וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃ 5.6. and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin." 5.7. And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering." 5.8. And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder." 5.9. And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering." 5.10. And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven." 5.11. But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering." 5.12. And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering." 5.13. And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering." 5.14. And the LORD spoke unto Moses, saying:" 5.15. If any one commit a trespass, and sin through error, in the holy things of the LORD, then he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation in silver by shekels, after the shekel of the sanctuary, for a guilt-offering." 5.16. And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven." 5.17. And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity."
3. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - 1st cent. CE)

26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V.
4. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE)

5. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - 1st cent. CE)

121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill.
6. Philo of Alexandria, On The Special Laws, 1.103, 2.138 (1st cent. BCE - 1st cent. CE)

1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies.
7. Philo of Alexandria, On The Virtues, 177, 144 (1st cent. BCE - 1st cent. CE)

144. And if any one should desire to dress flesh with milk, let him do so without incurring the double reproach of inhumanity and impiety. There are innumerable herds of cattle in every direction, and some are every day milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is the greatest source of profit to all breeders of stock, being partly used in a liquid state and partly allowed to coagulate and solidify, so as to make cheese. So that, as there is the greatest abundance of lambs, and kids, and all other kinds of animals, the man who seethes the flesh of any one of them in the milk of its own mother is exhibiting a terrible perversity of disposition, and exhibits himself as wholly destitute of that feeling which, of all others, is the most indispensable to, and most nearly akin to, a rational soul, namely, compassion. XXVII.
8. Philo of Alexandria, Allegorical Interpretation, 1.19-1.20, 2.1-2.7, 3.140-3.141, 3.143-3.144, 3.147 (1st cent. BCE - 1st cent. CE)

1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 1.20. But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, "when they were created," not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days. IX.
9. Clement of Alexandria, Miscellanies, 6.9 (2nd cent. CE - 3rd cent. CE)

10. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
adam Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
allegorical commentary Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
allegory Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
anger, anger natural or necessary among christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; clement of alexandria Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
appetite (epithumia), natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
aristotelian tradition Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
aristotle Cover, Philo of Alexandria: On the Change of Names (2023) 335
cassian, john, founder of monastery at monte cassino, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
clement of alexandria, church father Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
climacus, christian ascetic, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
gluttony, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
isaiah the solitary, st, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 335
literal sense Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
logos Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
lust, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
maimonides, jewish philosopher, pride and anger excluded from both Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
manner of life Cover, Philo of Alexandria: On the Change of Names (2023) 335
manual of instruction Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
metriopatheia, moderate, moderation of, emotion; natural and/or necessary emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; not all emotions acceptable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; philo Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
midian Cover, Philo of Alexandria: On the Change of Names (2023) 335
moses Cover, Philo of Alexandria: On the Change of Names (2023) 335; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 335
natural, necessary, emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, pleasure Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo, clement of alexandria, basil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
philo of alexandria, jewish philosopher, apatheia and metriopatheia alternative ideals but apatheia is progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, emotions helpful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, pity valued and compatible with apatheia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, repentance valued Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, some pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
plato, some desires and pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
pleasure, natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
plutarch Cover, Philo of Alexandria: On the Change of Names (2023) 335
priest Cover, Philo of Alexandria: On the Change of Names (2023) 335
progressing Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
question and answer, format Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
questions and answers Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
rüther, theodore Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
spanneut, michel Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 335
synagogue Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
text criticism Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 163
theodoret, christian, some emotion necessary and useful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 335
ware, kallistos Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386