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



9220
Philo Of Alexandria, On The Confusion Of Tongues, 31


nanBut do thou stand here with me, that having laid aside doubt and vacillation, the dispositions of an infirm soul, he may put on that most steadfast and trustworthy disposition, faith. In the next place, even while standing still, he (which seems a most extraordinary thing) goes forward to meet him; for it is said to him, "Thou shalt stand meeting him," and yet to go to meet is a part of motion, while to stand still is regarded as characteristic of tranquillity.


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

19 results
1. Hebrew Bible, Exodus, 7.1, 24.2 (9th cent. BCE - 3rd cent. BCE)

7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’"
2. Hebrew Bible, Genesis, 2.24 (9th cent. BCE - 3rd cent. BCE)

2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."
3. Anon., Testament of Levi, 8.2 (2nd cent. BCE - 2nd cent. CE)

8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy.
4. Philo of Alexandria, On The Life of Abraham, 243 (1st cent. BCE - 1st cent. CE)

243. And what is here said is not a cunningly devised fable, but is rather one of the most completely true facts, which may be seen to be true in our own selves. For it very often happens that the outward senses observe a sort of confederacy which they have formed with the passions, supplying them with objects perceptible by the outward senses; and very often also, they raise contentions, no longer choosing to pay the tribute fairly due from them, or else being unable to do so, by reason of the presence of corrective reason; which when it has taken up its complete armour, namely, the virtues, and their doctrines and contemplations, which form an irresistible power, conquers all things in the most vigorous manner. For it is not lawful for perishable things to dwell with what is immortal.
5. Philo of Alexandria, On The Cherubim, 18 (1st cent. BCE - 1st cent. CE)

18. This, then, is the meaning of coming in front of one's judge, when brought up for judgment. But the case of coming in front of any one which has a bearing upon connection or familiarity, may be illustrated by the example of the allwise Abraham. "For," says Moses, "he was still standing in front of God." And a proof of his familiarity is contained in the expression that "he came near to God, and spoke." For it is fitting for one who has no connection with another to stand at a distance, and to be separated from him, but he who is connected with him should stand near to him. 18. These are the causes which may be advanced by probable conjecture, to explain the question which is raised on this point; for the true causes God alone knows. But having said what is fitting concerning these matters, I shall now proceed in regular order to discuss the laws themselves with accuracy and precision: first of all of necessity, mentioning this point, that of his laws God himself, without having need of any one else, thought fit to promulgate some by himself alone, and some he promulgated by the agency of his prophet Moses, whom he selected, by reason of his pre-eminent excellence, out of all men, as the most suitable man to be the interpreter of his will.
6. Philo of Alexandria, On Giants, 48-49, 47 (1st cent. BCE - 1st cent. CE)

7. Philo of Alexandria, On The Creation of The World, 71-73, 70 (1st cent. BCE - 1st cent. CE)

70. And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect:
8. Philo of Alexandria, On The Posterity of Cain, 169, 167 (1st cent. BCE - 1st cent. CE)

9. Philo of Alexandria, On Curses, 44-46, 43 (1st cent. BCE - 1st cent. CE)

43. The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII.
10. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8-10 (1st cent. BCE - 1st cent. CE)

10. In reference to which it is said of Moses, "That no one is said to know of his Tomb;" for who could be competent to perceive the migration of a perfect soul to the living God? Nor do I even believe that the soul itself while awaiting this event was conscious of its own improvement, inasmuch as it was at that time becoming gradually divine; for God, in the case of those persons whom he is about to benefit, does not take him who is to receive the advantage into his counsels, but is accustomed rather to pour his benefits ungrudgingly upon him without his having any previous anticipation of them. This is something like the meaning of God's adding the creation of what is good to the perfect mind. But the good is holiness, the name of which is Abel. IV.
11. Philo of Alexandria, Allegorical Interpretation, 3.100-3.103 (1st cent. BCE - 1st cent. CE)

12. New Testament, 1 Corinthians, 12.22-12.24 (1st cent. CE - 1st cent. CE)

12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part
13. New Testament, 1 Thessalonians, 5.8 (1st cent. CE - 1st cent. CE)

5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.
14. New Testament, Colossians, 3.8-3.10 (1st cent. CE - 1st cent. CE)

3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator
15. New Testament, Ephesians, 2.8, 4.22-4.24, 6.13-6.17 (1st cent. CE - 1st cent. CE)

2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
16. New Testament, Galatians, 3.27 (1st cent. CE - 1st cent. CE)

3.27. For as many of you as werebaptized into Christ have put on Christ.
17. New Testament, Philippians, 3.9, 3.21 (1st cent. CE - 1st cent. CE)

3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
18. New Testament, Romans, 13.14 (1st cent. CE - 1st cent. CE)

13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
19. Hermas, Visions, 4.1.8 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
armor, faith as Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
behavior Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
change Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
characters Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
clothing Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
clothing metaphors, and virtues Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
cloud man, merkavah imagery related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 288
elect, the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
faith, as a virtue Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
faith, as armor Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
faith Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
first cause Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 288
identity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
image Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
imagery Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
justification, by faith Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
mediterranean world Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
merkavah imagery, devekut to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 288
moral, behavior Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
nan, audience Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
philo Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
prophecy, mosaic Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 288
purity, putting on Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
salvation, through faith or works Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
sin, sinfulness, elect, the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
sociorhetorical interpretation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
tabernacle Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 288
topos/topoi Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 397
tower, parable of the, women supporting Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199
virtues, faith' Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 199