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Tiresias: The Ancient Mediterranean Religions Source Database



9236
Philo Of Alexandria, On The Sacrifices Of Cain And Abel, 52


nanAnd it came to pass after some days that Cain brought of the fruits of the earth as an offering to the Lord. Here are two accusations against the self-loving man; one that he showed his gratitude to God after some days, and not at once, the other that he made his offering from the fruits, and not from the first fruits, which have a name in one word, the first fruits. Let us now examine into each of these subjects of reproach, and first into that which is first in order


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

11 results
1. Hebrew Bible, Exodus, 13.11-13.13 (9th cent. BCE - 3rd cent. BCE)

13.11. וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12. וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13. וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ 13.11. And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee," 13.12. that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s." 13.13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem."
2. Hebrew Bible, Genesis, 4.3-4.4 (9th cent. BCE - 3rd cent. BCE)

4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;"
3. Hebrew Bible, Numbers, 28.2 (9th cent. BCE - 3rd cent. BCE)

28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season."
4. Philo of Alexandria, On Flight And Finding, 46 (1st cent. BCE - 1st cent. CE)

46. Dwell, therefore," says she, "O my child, with him," not all thy life, but "certain days;" that is to say, learn to be acquainted with the country of the external senses; know thyself and thy own parts, and what each is, and for what end it was made, and how it is by nature calculated to energise, and who it is who moves through those marvellous things, and pulls the strings, being himself invisible, in an invisible manner, whether it is the mind that is in thee, or the mind of the universe.
5. Philo of Alexandria, On The Migration of Abraham, 184-196, 137 (1st cent. BCE - 1st cent. CE)

137. Come, and at once abandoning all other things, learn to know yourselves, and tell us plainly what ye yourselves are in respect of your bodies, in respect of your souls, in respect of your external senses, and in respect of your reason. Tell us now with respect to one, and that the smallest, perhaps, of the senses, what sight is, and how it is that you see; tell us what hearing is, and how it is that you hear; tell us what taste is, what touch is, what smell is, and how it is that you exercise the energies of each of these faculties; and what the sources of them are from which they originate.
6. Philo of Alexandria, On The Change of Names, 54 (1st cent. BCE - 1st cent. CE)

54. And immediately afterwards it is said, "And Abraham fell on his face:" was he not about, in accordance with the divine promises, to recognize himself and the nothingness of the race of mankind, and so to fall down before him who stood firm, by way of displaying the conception which he entertained of himself and of God? Forsooth that God, standing always in the same place, moves the whole composition of the world, not by means of his legs, for he has not the form of a man, but by showing his unalterable and immovable essence.
7. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - 1st cent. CE)

42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
8. Philo of Alexandria, On The Sacrifices of Cain And Abel, 14, 2-4, 51, 53, 56-57, 74, 78, 88, 111 (1st cent. BCE - 1st cent. CE)

111. And in another passage it is said, "My gifts, and my offerings, and my sacrifices, ye will take care to offer to me at my festivals:" not taking away form them, nor dividing them, but bringing them forward full, and entire, and perfect; for the feast of the soul is cheerfulness in perfect virtues; and the perfect virtues are all those which the human race exhibits, free from all stain or spot. But the wise man alone can keep such a festival as this, and no other human being; for it is a most rare thing to find a soul which has never tasted of wickedness of passions. XXXIV.
9. Philo of Alexandria, On Dreams, 1.53-1.60 (1st cent. BCE - 1st cent. CE)

1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI.
10. Philo of Alexandria, On The Special Laws, 1.44, 1.263 (1st cent. BCE - 1st cent. CE)

1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.263. And the cause of this proceeding may very probably be said to be this:--The lawgiver's intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God?
11. Philo of Alexandria, Questions On Genesis, 1.62 (1st cent. BCE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
abel Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215
allegorical interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215
altar Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
animals Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
blood Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
body/bodily Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129
cain Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
cain (as φίλαυτος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
cain—see abel Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215
evil Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 130
flatterer/flattery Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 130
fruit Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
gnosis, gnosticism, gnostic Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 130
god, gods Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
hebrew (language) Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
hebrew bible Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
honor/honoring Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129
jews/jewish Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
law Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
offerings Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
perfectionism Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215
philo of alexandria, allegorical interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215
philo of alexandria Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
plato Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
proselyte/proselytism Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
sacrifice Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
self-knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
septuagint/lxx' Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 105
soul Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129
transcendence / immanence Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129
truth Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 129, 130
type (τύπος) Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215