Tiresias: The Ancient Mediterranean Religions Source Database

9221

Philo Of Alexandria, On The Preliminary Studies, 101
nan We must therefore offer first-fruits of each of these three measures as a sacred tenth, in order that our powers of speaking, and of feeling, and of comprehending, may be seen to be irreproachable and sound, in reference to and in connection with God. For this is the true and just measure, and the things that relate to ourselves are false and unjust measures. XIX.

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

14 results
1. Hebrew Bible, Exodus, 20.21 (9th cent. BCE - 3rd cent. BCE) 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׃ 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.
2. Hebrew Bible, Genesis, 14.22-14.23 (9th cent. BCE - 3rd cent. BCE) 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.23. אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃ 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth 14.23. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich; 14. and the Horites in their mount Seir, unto El-paran, which is by the wilderness.,And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,,And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;,And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;,save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’,And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale.,And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.,Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.,against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.,that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar.,And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.,And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.,And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’,And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,,And they turned back, and came to En-mishpat—the same is Kadesh—and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.,And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.,And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.,All these came as allies unto the vale of Siddim—the same is the Salt Sea.,And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.,that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;,Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.,And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,,And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.,and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
3. Philo of Alexandria, On The Preliminary Studies, 102-114, 116, 120, 95, 100 (1st cent. BCE - 1st 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.
4. Philo of Alexandria, On The Decalogue, 21-30, 20 (1st cent. BCE - 1st cent. CE) 20. and I will explain each kind as well as I can. VI. And first of all, I will speak of those which rather resemble heads of laws, of which in the first place one must at once admire the number, inasmuch as they are completed in the perfect number of the decade, which contains every variety of number, both those which are even, and those which are odd, and those which are even-odd; the even numbers being such as two, the odd numbers such as three, the even-odd such as five, it also comprehends all the varieties of the multiplication of numbers, and of those numbers which contain a whole number and a fraction, and of those which contain several fractional parts;
5. Philo of Alexandria, On Drunkenness, 105 (1st cent. BCE - 1st cent. CE) 105. For the expression, "It is not the voice of men beginning to exert themselves in battle," is equivalent to the words, "of men who have got the better in war," for exertion in battle is the cause of victory. Thus he represents the wise Abraham, after the destruction of the nine kings, that is, of the four passions and the five powers of the outward senses, which were all set in motion in a manner contrary to nature, preluding with a hymn of gratitude, and saying, "I will stretch forth my hand to the most high God, who made heaven and earth; that I will not take from a thread even to a shoelatchet of any thing that is Thine
6. Philo of Alexandria, On The Change of Names, 7 (1st cent. BCE - 1st 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;
7. Philo of Alexandria, On The Creation of The World, 47, 168 (1st cent. BCE - 1st cent. CE) 168. For I think that as the sun and the moon do continually give light, ever since they were originally commanded to do so at the time of the original creation of the universe, and as they constantly obey the divine injunction, for the sake of no other reason but because evil and disobedience are banished to a distance far from the boundaries of heaven: so in the same way would the fertile and productive regions of the earth yield an immense abundance in the various seasons of the year, without any skill or co-operation on the part of the husbandman. But at present the ever-flowing fountains of the graces of God have been checked, from the time when wickedness began to increase faster than the virtues, in order that they might not be supplying men who were unworthy to be benefited by them.
8. Philo of Alexandria, On The Posterity of Cain, 14 (1st cent. BCE - 1st cent. CE) 14. 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.
9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 51 (1st cent. BCE - 1st cent. CE) 51. The consequence of which conduct of his was that "Every shepherd of sheep is an abomination to the Egyptians." For every man who loves his passions hates right reason as the governor and guide to good things; just as foolish children hate their tutors and teachers, and every one who reproves them or corrects them, or would lead them to virtue. But Moses says that he "will sacrifice the abominations of the Egyptians to God." namely the virtues which are faultless and most becoming victims, which every foolish man abominates. So that very appropriately, Abel, who brought the best offerings to God, is called a shepherd; but he, who offered every thing to himself and to his own mind, is called a tiller of the earth, namely Cain. And what is meant by tilling the Earth we have shown in our previous treatises. XIII.
10. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - 1st 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.
11. Philo of Alexandria, Allegorical Interpretation, 3.94 (1st cent. BCE - 1st cent. CE)
12. Philo of Alexandria, That The Worse Attacks The Better, 146 (1st cent. BCE - 1st cent. CE) 146. Let us, therefore, address our supplications to God, we who are self-convicted by our consciousness of our own sins, to chastise us rather than to abandon us; for if he abandons us, he will no longer make us his servants, who is a merciful master, but slaves of a pitiless generation: but if he chastises us in a gentle and merciful manner, as a kind ruler, he will correct our offences, sending that correcting conviction, his own word, into our hearts, by means of which he will heal them; reproving us and making us ashamed of the wickednesses which we have committed.
13. Origen, Homilies On Leviticus, 5.1 (3rd cent. CE - 3rd cent. CE)
14. Melito of Sardis, On Pascha, 46

Subjects of this text:

subject	book bibliographic info
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
allegorical interpretation, stoic allegoresis of theological myths	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
allegorical interpretation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
allegorists	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
allēgoria, allegorical exegesis of scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
bible	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
body, of the text (scripture)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
create, creation, creator	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
creation	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
dispute between abraham and lot, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
etymology	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
exegesis, allegorical	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
exegesis, spiritual	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
exegetical debates/conversations, strategies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
five, the number, in the war of the kings	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
greek (language)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
hebdomad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
jewish, authors	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
kingly power, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
kingly power, the kings, victory over	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
moses	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
number, even	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
number, odd	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
number	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
origen	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
pantaenus/pantainos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
passions, four	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
philo	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
philo of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
philosophy/philosophers, christian	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
platonism/platonic philosophy	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
reason, as incorruptible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
reason, god aiding	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
reason, senses controlled by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
schesis, hidden/spiritual meaning of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
sennaar, and the passions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
sennaar, the sodomite cities and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
septuagint/lxx	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
socrates	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
sodom, the five senses and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
song of songs	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
soul of scripture/text	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
stoicism/stoics viif	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
substance'	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192
suffering	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 104
ten, the number	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
the corruptible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
to the passions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366
λόγος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 366