Tiresias: The Ancient Mediterranean Religions Source Database

9232

Philo Of Alexandria, On The Posterity Of Cain, 22

nan It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.

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

19 results
1. Hebrew Bible, Deuteronomy, 8.16 (9th cent. BCE - 3rd cent. BCE) 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;
2. Hebrew Bible, Exodus, 15.17-15.18 (9th cent. BCE - 3rd cent. BCE) 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 15.18. The LORD shall reign for ever and ever.
3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)
4. Philo of Alexandria, On The Life of Abraham, 168-207, 256-257, 167 (1st cent. BCE - 1st cent. CE) 167. We have now, then, given a full explanation concerning the vision which appeared to Abraham, and concerning his celebrated and allglorious hospitality, in which the entertainer, who appeared to himself to be entertaining others was himself entertained; expounding every part of the passage with as much accuracy as we were able. But we must not pass over in silence the most important action of all, which is worthy of being listened to. For I was nearly saying that it is of more importance than all the actions of piety and religion put together. So we must say what seems to be reasonable concerning it.
5. Philo of Alexandria, On Husbandry, 101, 181, 2, 20, 95, 97, 100 (1st cent. BCE - 1st cent. CE) 100. therefore the character of patient endurance is good, and capable of receiving immortality, which is the perfect good. But the character of pleasure is evil, bringing in its train the greatest of all punishments, death. On which account Moses says, "Let Dan become a serpent," and that not in any other place rather than in the road.
6. Philo of Alexandria, On The Cherubim, 87, 13 (1st cent. BCE - 1st cent. CE) 13. And it follows of necessity that when the mind goes forth from any imagination of God, by which it would be good and expedient for it to be supported, then immediately, after the fashion of a ship, which is tossed in the sea, when the winds oppose it with great violence, it is tossed about in every direction, having disturbance as it were for its country and its home, a thing which is the most contrary of all things to steadiness of soul, which is engendered by joy, which is a term synonymous with Eden. V.
7. Philo of Alexandria, On The Confusion of Tongues, 23 (1st cent. BCE - 1st cent. CE) 23. of this great evil, that great deluge described by the lawgiver is an image; for the torrents from heaven continually pouring down cataracts of wickedness itself with impetuous violence, and springs from the ground (by which I mean the body) continually bursting up and pouring forth streams of every passion in great numbers and vast size, which, uniting an being mingled in the same stream with the other waters, are thrown into confusion, and overthrow the whole region of the soul which has received them with incessant eddies and whirlpools.
8. Philo of Alexandria, On The Preliminary Studies, 166-167, 170-171, 173-174, 177-178, 164 (1st cent. BCE - 1st cent. CE) 164. and then he tempted Him." For the invisible trial and proofs of the soul are in labouring and in enduring bitterness; for then it is hard to know which way it will incline; for many men are very speedily fatigued and fall away, thinking labour a terrible adversary, and they let their hands fall out of weakness, like tired wrestlers, determining to return to Egypt to the indulgence of their passions.
9. Philo of Alexandria, On Flight And Finding, 138-139, 192, 137 (1st cent. BCE - 1st cent. CE) 137. Those also who have inquired what it is that nourishes the soul, for as Moses says, "They knew not what it was," learnt at last and found that it was the word of God and the divine reason, from which flows all kinds of instinctive and everlasting wisdom. This is the heavenly nourishment which the holy scripture indicates, saying, in the character of the cause of all things, "Behold I rain upon you bread from Heaven;
10. Philo of Alexandria, On The Migration of Abraham, 133 (1st cent. BCE - 1st cent. CE) 133. If, therefore, while you are walking you are neither fatigued, so as to give way and stumble, nor are so careless as to turn to either the right hand or to the left hand, and so to stray and miss the direct road which lies between the two; but if, imitating good runners, you finish the course of life without stumbling or error, you will deservedly obtain the crown and worthy prize of victory when you have arrived at your desired end.
11. Philo of Alexandria, On The Change of Names, 189 (1st cent. BCE - 1st cent. CE) 189. But the aforesaid numbers are perfect, and especially according to the sacred scriptures. And let us consider each of them: now first of all there is the son of the just Noah and the ancestor of the seeing race, and he is said to have been a hundred years old when he begat Arphaxad, and the meaning of the name of Arphaxad is, "he disturbed sorrow." At all events it is a good thing that the offspring of the soul should confuse, and disorder, and destroy that miserable thing iniquity, so full of evils.
12. Philo of Alexandria, On The Creation of The World, 158-166, 157 (1st cent. BCE - 1st cent. CE) 157. And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation. And any one who follows a reasonable train of conjecture, will say with great propriety, that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him.
13. Philo of Alexandria, On The Posterity of Cain, 154, 20, 153 (1st cent. BCE - 1st cent. CE) 153. And we must inquire the cause why the handmaid gave the servant drink from the fountain, but gave the camels water from the well. May it not perhaps be that the stream here signifies the sacred scripture itself, which irrigates the sciences, and that the well is rather akin to memory? For the depths which he has already mentioned, he produces by means of memory as it were out of a well;
14. Philo of Alexandria, On Dreams, 1.112, 1.194-1.195 (1st cent. BCE - 1st cent. CE) 1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind. 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him.
15. Philo of Alexandria, Allegorical Interpretation, 2.71-2.108, 3.77, 3.162-3.168, 3.203-3.208, 3.210 (1st cent. BCE - 1st cent. CE)
16. Philo of Alexandria, Questions On Genesis, 1.6-1.8, 1.11, 1.31-1.41, 1.97, 2.45, 3.56, 4.73 (1st cent. BCE - 1st cent. CE)
17. Philo of Alexandria, That The Worse Attacks The Better, 141, 121 (1st cent. BCE - 1st cent. CE) 121. From that soul therefore, in which justice has brought forth a male offspring, that is to say just thoughts, it has also at the same time removed all painful things, and the birth of Noah will bear testimony in confirmation of this, and the interpretation of the name of Noah is just; and of him it is said, "he will make us to rest from our works, and from the labours of our hands, and from the earth, which the Lord God has Cursed;
18. Philo of Alexandria, That God Is Unchangeable, 175, 116 (1st cent. BCE - 1st cent. CE) 116. Reject therefore with all your might all idea of pleasing the keepers of the prison; but on the contrary, with all your ability and all your earnestness, labour to please him who is the cause of all things; and if you are unable to do so, (for the greatness of his dignity is exceeding high), at all events advance, without ever turning back, towards his powers, and present yourself to them as their suppliant, until they admitting the continual assiduity and sincerity of your service, place you in the ranks of those who have pleased them, as they did Noah, of whose descendants Moses has made a most admirable and novel catalogue;
19. Gregory of Nazianzus, Orations, 38.12 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
adam	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
allegorical interpretation, greek	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
augustine	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
basil	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
clement of alexandria	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
diphilus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
eden	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
egypt, symbol of passions/body	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
enos, nautical imagery for	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
ethics	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
etymologies, of noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
euripides	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
figures of speech, hendiadys	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
five, the number, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
games	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
genealogy of virtues	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
god, achiever of succesful ends	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
god, beneficience of	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
god, planter	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
gregory nazianzus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
gregory of nyssa	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
happiness	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
homer, odyssey	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
inheritance of god/the lord	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
involuntary deeds	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
israel, israelites	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
israel	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
justice, of noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
meleager	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
metaphorical language/use	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
moses	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
nautical metaphors	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, name of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, omissions in account of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, the flood and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
odysseus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
olympic games	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
over-indulgence	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
passions	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182, 263
pedagogy	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
perfection, vs. half-completed	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
pharaoh	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
racehorses	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182
rest, noahs name meaning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
rest, sabbath and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
sabbath	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
serpent	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
soul, flooding in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
soul	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 182, 263
souls	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
testing passim, agents of	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
testing passim, roles in	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
theophilus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
triads, first	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
virtue	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
voluntary deeds	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263
well-being'	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158
wilderness passim, place	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
wisdom	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8