Tiresias: The Ancient Mediterranean Religions Source Database

9220

Philo Of Alexandria, On The Confusion Of Tongues, 140

nan

But, nevertheless, he is said to have come down and to have seen, he who by his foreknowledge comprehends everything, not only that has happened, but even before it happens; and this expression is used for the same of exhortation and instruction, in order that no man, indulging in uncertain conjectures about matters which he is not present to behold may, while standing afar off, be too prompt to believe idle fancies, but that every one may come close to the facts, and examining each one separately, may carefully and thoroughly consider them. For certain sight is more deserving to be looked upon as a trustworthy witness than fallacious hearing.

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

6 results

1. Hebrew Bible, Genesis, 12.1-12.4 (9th cent. BCE - 3rd cent. BCE)

12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃

12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran."

2. 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.

3. Philo of Alexandria, On The Migration of Abraham, 128, 47-50, 127 (1st cent. BCE - 1st cent. CE)

127. We have now, then, said enough about gifts which God is accustomed to bestow on those who are to become perfect, and through the medium of them on others also. In the next passage it is said, that "Abraham went as the Lord commanded Him.

4. Philo of Alexandria, On The Creation of The World, 2-3, 1 (1st cent. BCE - 1st cent. CE)

1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.

5. Philo of Alexandria, On The Special Laws, 1.29, 1.193, 4.135 (1st cent. BCE - 1st cent. CE)

1.29. Not but what they have also joined to themselves the arts of statuary and painting as copartners in their system of deceit, in order that, bringing over the spectators by well-fabricated appearances of colours, and forms, and distinctive qualities, and having won over by their allurements those principal outward senses of sight and hearing, the one by the exquisite beauty of lifeless forms, and the other by a poetical harmony of numbers--they may ravish the unstable soul and render it feeble, and deprive it of any settled foundation. 1.193. Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI.

6. Philo of Alexandria, On The Virtues, 95 (1st cent. BCE - 1st cent. CE)

95. The laws Command that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic flocks, and of wools. But that of the crops which are produced in the fields, and of the fruits of the trees, they should bring in full baskets in proportion to the extent of their lands; with hymns made in praise of God, which the sacred volumes preserve recorded in writing. And, moreover, they were not to reckon the first-born of the oxen, and sheep, and goats in their herds and flocks as if they were their own, but were to look upon these also as first-fruits, in order that, being thus trained partly to honour God, and partly also not to seek for every possible gain, they might be adorned with those chief virtues, piety and humanity.

Subjects of this text:

subject	book bibliographic info
akiva	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
bachya ibn pakuda	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
barkai, yair	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
ben kalba savua	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
daughter of ben kalba sabua	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
external forms, ritualistic forms of honor	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
faith	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
frenkel, yonah	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
halevi, elimelech epstein	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
hearing, sight distinguished from	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
hearing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
hibbur yafe me-ha-yeshuah	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
honor, external honor	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
humility	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
inner versus outer	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
ishmael	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
israel	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
justice, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
law of nature	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
laws, universalistic dimension of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
leon, udi	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
margolin, ron	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
migrations of abraham, literal and ethical interpretations of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
migrations of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
nature, gods commands evident in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
nissim (rabbenu nissim)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
philo	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
piety, as highest virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
piety, justice and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
seeing versus hearing	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
seeing without eyes	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
seeligmann, isaac leo	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
sight, god as object of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
sight, hearing distinguished from	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
sight (seeing)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
spirituality	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
study hall (beit midrash)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
the cosmos, and the law	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
the cosmos, contemplation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
torah, love of the	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
torah	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
virtue, piety as highest	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
wisdom, as a virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
yada, knew	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
zakovitch, yair	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
zimmerman, david	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 78
εὐσέβεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
πίστις'	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209