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Tiresias: The Ancient Mediterranean Religions Source Database



9221
Philo Of Alexandria, On The Preliminary Studies, 166-167


nanAnd the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, "And the water was made sweet." But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable.


nanLet no one, therefore, reject such affliction as this, and let no one think that the table of festivity and cheerfulness is called the bread of affliction for injury rather than for advantage; for the soul which is rightly admonished is supported by the doctrines of instruction. XXX.


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

17 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, Genesis, None (9th cent. BCE - 3rd cent. BCE)

3. 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.
4. Philo of Alexandria, On Husbandry, 101, 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.
5. Philo of Alexandria, On The Preliminary Studies, 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.
6. Philo of Alexandria, On Drunkenness, 21 (1st cent. BCE - 1st cent. CE)

21. therefore, the contributions for the most excellent object are the desire of virtue, the imitation of good men, continued care, laborious practice, incessant and unwearied labours; the contributions for the opposite object are relaxation, indifference, luxury, effeminacy, and a complete desertion of what is right.
7. Philo of Alexandria, On Flight And Finding, 138-139, 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;
8. Philo of Alexandria, On The Life of Joseph, 37 (1st cent. BCE - 1st cent. CE)

37. This is enough to say on this part of the subject. Accordingly, the young man, having been conducted into Egypt, and there, as has already been stated, having become the slave of a eunuch, gave in a few days such proofs of virtue and excellence of disposition, that he had authority over his fellow servants given to him, and the management of the whole household committed to his charge; for already his master had learnt by many circumstances to perceive that his servant in all his words and in all his actions was under the immediate direction of divine providence.
9. 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.
10. Philo of Alexandria, On The Posterity of Cain, 154, 20, 22, 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;
11. Philo of Alexandria, On Dreams, 1.194-1.195 (1st cent. BCE - 1st cent. CE)

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.
12. Philo of Alexandria, On The Special Laws, 1.142 (1st cent. BCE - 1st cent. CE)

1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers;
13. Philo of Alexandria, On The Life of Moses, 1.132, 2.5 (1st cent. BCE - 1st cent. CE)

1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers.
14. Philo of Alexandria, Allegorical Interpretation, 2.71-2.108, 3.162-3.168, 3.203-3.208, 3.210 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, Questions On Genesis, 1.31-1.41, 3.56, 4.73 (1st cent. BCE - 1st cent. CE)

16. Josephus Flavius, Jewish Antiquities, 11.111, 20.234 (1st cent. CE - 1st cent. CE)

11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years;
17. Anon., Letter of Aristeas, 13-19, 193, 20-23, 237-238, 24, 248, 25-82, 12

12. Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king's father -


Subjects of this text:

subject book bibliographic info
aaron Cover, Philo of Alexandria: On the Change of Names (2023) 432
abraham Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
alexandria, philos perspective on Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
aristeas, letter of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
discipline Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 17
eleazar (high priest in letter of aristeas), unnamed in philo of alexandrias account of the ptolemaic embassy to jerusalem Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
emotions, bad Cover, Philo of Alexandria: On the Change of Names (2023) 432
ethics Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
greek, language Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
hesiod Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
homer Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8, 17
jerusalem, in letter of aristeas Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
jerusalem, ptolemy ii and Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
jerusalem, second temple Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
joy Cover, Philo of Alexandria: On the Change of Names (2023) 432
judaea (judea), ptolemaic administration of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
manna Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 17
memory, cultural Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
moses, in philos life of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
moses Cover, Philo of Alexandria: On the Change of Names (2023) 432; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
pedagogy Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
pharaoh Cover, Philo of Alexandria: On the Change of Names (2023) 432
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
philos perspective Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
plato Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
plutarch Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
prophets' Cover, Philo of Alexandria: On the Change of Names (2023) 432
ptolemy ii philadelphus, in philos life of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
ptolemy ii philadelphus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 432
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
serpent Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
slavery, jewish, in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241
souls Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 432
testing passim, agents of Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8, 17
testing passim, roles in Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
virtue Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
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