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Tiresias: The Ancient Mediterranean Religions Source Database



9238
Philo Of Alexandria, On Dreams, 2.173


nanNow Israel is the mind inclined to the contemplation of God and of the world; for the name Israel is interpreted, "seeing God," and the abode of the mind is the whole soul; and this is the most sacred vineyard, bearing as its fruit the divine shoot, virtue:


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

16 results
1. Hebrew Bible, Deuteronomy, 6.11 (9th cent. BCE - 3rd cent. BCE)

6.11. וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 6.11. and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—"
2. Hebrew Bible, Exodus, 19.6 (9th cent. BCE - 3rd cent. BCE)

19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’"
3. Hebrew Bible, Genesis, 6.9, 9.20-9.21, 9.27, 32.28 (9th cent. BCE - 3rd cent. BCE)

6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 32.28. וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant." 32.28. And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’"
4. Hebrew Bible, Leviticus, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE)

19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God."
5. Hebrew Bible, Isaiah, 5.7 (8th cent. BCE - 5th cent. BCE)

5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry."
6. Philo of Alexandria, On The Eternity of The World, 4 (1st cent. BCE - 1st cent. CE)

4. The world, therefore, is spoken of in its primary sense as a single system, consisting of the heaven and the stars in the circumference of the earth, and all the animals and plants which are upon it; and in another sense it is spoken of merely as the heaven. And Anaxagoras, having a regard to this fact, once made answer to a certain person who asked of him what the reason was why he generally endeavoured to pass the night in the open air, that he did so for the sake of beholding the world, by which expression he meant the motions and revolutions of the stars. And in its third meaning, as the Stoics affirm, it is a certain admirably-arranged essence, extending to the period of conflagration, either beautifully adorned or unadorned, the periods of the motion of which are called time. But at present the subject of our consideration is the world, taken in the first sense of the word, which being one only, consists of the heaven, and of the earth, and of all that is therein.
7. Philo of Alexandria, On The Confusion of Tongues, 56 (1st cent. BCE - 1st cent. CE)

56. for we are of the race of picked men of Israel, that sees God, of whom not one has Disagreed;" that the instrument of the universe, the whole world, may be melodiously sounded in musical harmony.
8. Philo of Alexandria, On The Preliminary Studies, 51 (1st cent. BCE - 1st cent. CE)

51. This, therefore, is the wife who is a citizen; but the concubine is she who sees one only of all existing things at a time, even though it may be the most worthless of all. It is given, therefore, to the most excellent race to see the most excellent of things, namely, the really living God; for the name Israel, being interpreted, means "seeing God." But to him who aims at the second prize, it is allowed to see that which is second best, namely, the heaven which is perceptible by the external senses, and the harmonious arrangement of the stars therein, and their truly musical and wellregulated motion.
9. Philo of Alexandria, On Flight And Finding, 208 (1st cent. BCE - 1st cent. CE)

208. For thus, after a gentle travail, thou wilt bring forth a male child, by name Ishmael, corrected by divine admonitions; for Ishmael, being interpreted, means "the hearing of God;" and hearing is considered as entitled to only the second prize after seeing; but seeing is the inheritance of the legitimate and first-born son, Israel; for the name Israel, being interpreted, means "seeing God." For it is possible for a man to hear false statements as though they were true, because hearing is a deceitful thing; but seeing is a sense which cannot be deceived, by which a man perceives existing things as they really are.
10. Philo of Alexandria, On The Migration of Abraham, 48, 81, 47 (1st cent. BCE - 1st cent. CE)

47. For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All people saw the voice of God; they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of Heaven," not "Ye have heard," for the same reason.
11. Philo of Alexandria, On The Change of Names, 12 (1st cent. BCE - 1st cent. CE)

12. but in order that the human race may not be wholly destitute of any appellation which they may give to the most excellent of beings, I allow you to use the word Lord as a name; the Lord God of three natures--of instruction, and of holiness, and of the practice of virtue; of which Abraham, and Isaac, and Jacob are recorded as the symbols. For this, says he, is the everlasting name, as if it has been investigated and discerned in time as it exists in reference to us, and not in that time which was before all time; and it is also a memorial not placed beyond recollection or intelligence, and again it is addressed to persons who have been born, not to uncreated natures.
12. Philo of Alexandria, On Curses, 44 (1st cent. BCE - 1st cent. CE)

44. Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives.
13. Philo of Alexandria, On Sobriety, 66 (1st cent. BCE - 1st cent. CE)

14. Philo of Alexandria, On The Embassy To Gaius, 4 (1st cent. BCE - 1st cent. CE)

4. And this nation of suppliants is in the Chaldaic language called Israel, but when the name is translated into the Greek language it is called, "the seeing nation;" which appellation appears to me to be the most honourable of all things in the world, whether private or public;
15. Philo of Alexandria, Questions On Genesis, 3.49 (1st cent. BCE - 1st cent. CE)

16. Josephus Flavius, Jewish Antiquities, 1.20.2 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
allegory/allegoresis Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
angels Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
cleansing Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
etymologies, of israel Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
father Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
gladness Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
inebriation Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
israel, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
israel, seeing god Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
israel Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
josephus, flavius Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
light Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
literal meaning Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
mind Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
moral Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234
names of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
noah, drunken Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
noah, just Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
noah, prayer of, for shem Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
progress, moral Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
quaestio infinita Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
rosh ha-shanah, royal priesthood Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
symbolic interpretation, of wine' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
theon rhetor Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 259
triads, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202
βασίλειον Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 202