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Tiresias: The Ancient Mediterranean Religions Source Database



9237
Philo Of Alexandria, On Sobriety, 65-66
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Hebrew Bible, Genesis, a b c d\n0 "17.17" "17.17" "17 17" (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Leviticus, 19.23 (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׃ 19.23. 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."
3. Philo of Alexandria, On Drunkenness, 81-87, 80 (1st cent. BCE - 1st cent. CE)

80. Let us now, therefore, proceeding in regular order, speak of the enemies of these persons, men who honour instruction and right reason, among whom are those who are attached to the virtue of one of their parents, being half-perfect companions; these men are the most excellent guardians of the laws which the father, that is to say, right reason, established, and faithful stewards of the customs which education, their mother, instituted;
4. Philo of Alexandria, On The Migration of Abraham, 199, 20, 200-207, 76-81, 198 (1st cent. BCE - 1st cent. CE)

5. Philo of Alexandria, On The Change of Names, 189-190, 117 (1st cent. BCE - 1st cent. CE)

117. Therefore they will say that there were not the same causes why they should run back with such exceeding speed, making the double course from the objects of the outward sense and to the objects of the outward sense, without stopping to take breath, and with excessive impetuosity; but that the cause was rather the man who delivered them from the shepherds of the wild flock. And they call Moses an Egyptian, a man who was not only a Hebrew, but even a Hebrew of the very purest race, of the only tribe which is consecrated, because they are unable to rise above their own nature;
6. Philo of Alexandria, On The Sacrifices of Cain And Abel, 4 (1st cent. BCE - 1st cent. CE)

4. And this will be more evidently shown by the oracle which was given to Perseverance, that is to Rebecca; for she also, having conceived the two inconsistent natures of good and evil, and having considered each of them very deeply according to the injunctions of prudence, beholding them both exulting, and making a sort of skirmish as a prelude to the war which was to exist between them; she, I say, besought God to explain to her what this calamity meant, and what was the remedy for it. And he answered her inquiry, and told her, "Two nations are in thy womb." This calamity is the birth of good and evil. "But two peoples shall be divided in thy bowels." And the remedy is, for these two to be parted and separated from one another, and no longer to abide in the same place.
7. Philo of Alexandria, On Sobriety, 66 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On Dreams, 1.159, 1.167, 2.44-2.45 (1st cent. BCE - 1st cent. CE)

1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 2.44. After that he puts on a golden necklace, a most illustrious halter, the circlet and wheel of interminable necessity, not the consequence and regular order of things in life, nor the connection of the affairs of nature as Thamar was; for her ornament was not a necklace, but an armlet. Moreover, he assumes a ring, a royal gift which is no gift, a pledge devoid of good faith, the very contrary gift to that which was given to the same Thamar by Judah the son of the seeing king, Israel; 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.
9. Philo of Alexandria, On The Virtues, 212 (1st cent. BCE - 1st cent. CE)

212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses.
10. Philo of Alexandria, On The Life of Moses, 1.5, 1.7, 1.148-1.149 (1st cent. BCE - 1st cent. CE)

1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings.
11. Philo of Alexandria, Allegorical Interpretation, 3.92, 3.94 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, Who Is The Heir, 8, 278 (1st cent. BCE - 1st cent. CE)

278. For how can it be reasonable for him who was once been removed from his abode by the interference of Divine Providence, to return and dwell again in the same place? And how could it be reasonable for one who was about to be the leader of a new nation and or another race to be again assigned to his ancient one? For God would never have given to him a new character, and a new nation and family, if he had not wholly and entirely separated himself from his ancient one.


Subjects of this text:

subject book bibliographic info
aaron Cover, Philo of Alexandria: On the Change of Names (2023) 290, 477
abraham Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 290, 477
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 290, 477
allegory/allegoresis Cover, Philo of Alexandria: On the Change of Names (2023) 290
arithmology, ninety Cover, Philo of Alexandria: On the Change of Names (2023) 477
arithmology, one-hundred Cover, Philo of Alexandria: On the Change of Names (2023) 477
chaldea/chaldeans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
cleansing Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
doubt Cover, Philo of Alexandria: On the Change of Names (2023) 477
ethnos/ethne, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 290
genos/gene/gens/genus, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
hebrews/israelites, as ethnos or genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
holy of holies Cover, Philo of Alexandria: On the Change of Names (2023) 477
identity as nation or people, not defined by direct lineage in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 477; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 290
israel Cover, Philo of Alexandria: On the Change of Names (2023) 290
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 290; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
jews/judeans/ioudaioi, and ethnicity in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
joy Cover, Philo of Alexandria: On the Change of Names (2023) 477
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 477
lineage and genealogy as identity marker, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
moses Cover, Philo of Alexandria: On the Change of Names (2023) 290; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 290
niehoff, m. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
noah Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
paradise Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 477
pharaoh Cover, Philo of Alexandria: On the Change of Names (2023) 290
philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
philosophy, divisions Cover, Philo of Alexandria: On the Change of Names (2023) 477
plato/platonic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
priest Cover, Philo of Alexandria: On the Change of Names (2023) 477
qge Cover, Philo of Alexandria: On the Change of Names (2023) 290
rebecca/rebekah Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
royse, j. Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 477
scripture allegorical interpretation, literal interpretation' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
scripture allegorical interpretation Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231
shem Cover, Philo of Alexandria: On the Change of Names (2023) 477
slaves/slavery, in philos allegory Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
values/character as identity marker, for philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153
xenophon Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 231