Tiresias: The Ancient Mediterranean Religions Source Database

9232

Philo Of Alexandria, On The Posterity Of Cain, 14-15
nan At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony.
nan When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.

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

23 results
1. Hebrew Bible, Deuteronomy, 4.11, 8.12 (9th cent. BCE - 3rd cent. BCE) 4.11. וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃ 8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness." 8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;"
2. Hebrew Bible, Exodus, 3.14, 20.11, 20.21, 33.23 (9th cent. BCE - 3rd cent. BCE) 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’"
3. Hebrew Bible, Genesis, 1.1, 1.26 (9th cent. BCE - 3rd cent. BCE) 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.1. In the beginning God created the heaven and the earth." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’"
4. Septuagint, Isaiah, 40.13 (8th cent. BCE - 6th cent. BCE)
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
6. Numenius Heracleensis, Fragments, None (3rd cent. BCE - 3rd cent. BCE)
7. Philo of Alexandria, On The Confusion of Tongues, 136 (1st cent. BCE - missingth cent. CE) 136. But all places are filled at once by God, who surrounds them all and is not surrounded by any of them, to whom alone it is possible to be everywhere and also nowhere. Nowhere, because he himself created place and space at the same time that he created bodies, and it is impious to say that the Creator is contained in anything that he has created. Again, he is everywhere, because, having extended his powers so as to make them pervade earth, and water, and air, and heaven, he has left no portion of the world desolate, but, having collected everything together, he has bound them with chains which cannot be burst, so that they are never emancipated, on which account he is especially to be praised with hymns.
8. Philo of Alexandria, On The Preliminary Studies, 101-106, 100 (1st cent. BCE - missingth cent. CE) 100. Very beautifully, therefore, and at the same time most unavoidably, does the sacred historian tell us in the fashion of an incidental narrative, when the memorial of that heavenly and divine food was consecrated in the golden urn, that "gomer was the tenth part of three Measures." For in us men there appear to be three measures, the outward senses, and speech, and mind. The outward sense being the measure of the objects of outward sense, speech being the measure of nouns and verbs, and of whatever is said; and the mind being the measure of those things which can only be perceived by the intellect.
9. Philo of Alexandria, On Drunkenness, 45 (1st cent. BCE - missingth cent. CE) 45. Therefore he would never have ventured to compare the true and faithful God to those falsely named gods, if he had really known him; but ignorance of the one God has caused him to entertain a belief of many as gods, who have in reality no existence at all. XII.
10. Philo of Alexandria, On Flight And Finding, 165 (1st cent. BCE - missingth cent. CE) 165. But nevertheless, though inquiring into the essence of the living God he has heard nothing. For, says, God, "thou shalt see my back parts, but my face thou shalt not Behold." For it is sufficient for the wise man to know the consequences, and the things which are after God; but he who wishes to see the principal essence will be blinded by the exceeding brilliancy of his rays before he can see it. XXX.
11. Philo of Alexandria, On The Change of Names, 7 (1st cent. BCE - missingth cent. CE) 7. Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the Darkness," by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God;
12. Philo of Alexandria, On The Creation of The World, 75 (1st cent. BCE - missingth cent. CE) 75. It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil.
13. Philo of Alexandria, On The Posterity of Cain, 11-13, 15-17, 8-10 (1st cent. BCE - missingth cent. CE) 10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation;
14. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE) 78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible.
15. Philo of Alexandria, Allegorical Interpretation, 3.94 (1st cent. BCE - missingth cent. CE)
16. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - missingth cent. CE)
17. New Testament, Hebrews, 1.1 (1st cent. CE - 1st cent. CE) 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways
18. New Testament, John, 1.3, 1.14, 1.18, 13.34, 14.27 (1st cent. CE - 1st cent. CE) 1.3. All things were made through him. Without him was not anything made that has been made. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 14.27. Peace I leave with you. My peace I give to you; not as the world gives, give I to you. Don't let your heart be troubled, neither let it be fearful.
19. New Testament, Matthew, 23.8-23.10 (1st cent. CE - 1st cent. CE) 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ.
20. Clement of Alexandria, Exhortation To The Greeks, 1.10.1 (2nd cent. CE - 3rd cent. CE)
21. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 37.2, 37.4 (2nd cent. CE - 3rd cent. CE)
22. Origen, Homilies On Leviticus, 5.1 (3rd cent. CE - 3rd cent. CE)
23. Melito of Sardis, On Pascha, 46

Subjects of this text:

subject	book bibliographic info
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138
agency,and creation of mankind	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 139
alexandria	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
allegorical interpretation,stoic allegoresis of theological myths	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
allegorical interpretation	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
allegorists	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
allēgoria,allegorical exegesis of scripture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
bible	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
body,of the text (scripture)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
clement of alexandria,god in	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148, 149
constellations,on god	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148, 149
cosmic deity	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
cosmos	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
create,creation,creator	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
creation and ownership,of mankind	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 139
creator,creation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
demiurge	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
ellipse	Osborne (2010), Clement of Alexandria, 147
empedocles	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
etymology	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
eusebius	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
exegesis,allegorical	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
exegesis,spiritual	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
exegetical debates/conversations,strategies	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
figures of speech,chiasmus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
gnostic,gnosticism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
god,as unmoved mover	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138, 139
god,father	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
god,maker	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
greece,greek	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
greek (language)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
heaven	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
homer	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
image,of god	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 139
jewish,authors	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
johannes damascenus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
logos,in philo	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138
logos of god	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
mediation	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138, 139
middle platonism	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138
moses	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
mother,god as	Osborne (2010), Clement of Alexandria, 147
numenius	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
origen	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
pantaenus/pantainos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
phaedrus,timaeus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
philo	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
philosophy/philosophers,christian	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
philosophy	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
plato/platonic	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
platonic ideas	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 139
platonism,effects on philo	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138, 139
platonism/platonic philosophy	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
platonism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
ps.iamblichus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
reciprocity	Osborne (2010), Clement of Alexandria, 147
schesis,hidden/spiritual meaning of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
scripture,mystery (μυστήριον) of	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 148, 149
second god'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 138
septuagint/lxx	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
song of songs	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
soul of scripture/text	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
stoicism/stoics viif	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
suffering	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
verba philonica	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
world soul	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 104
yahweh,yhwh	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270
zeus	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 270