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Tiresias: The Ancient Mediterranean Religions Source Database



9248
Philo Of Alexandria, Questions On Exodus, 2.68
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hebrew Bible, Exodus, 25.22 (9th cent. BCE - 3rd cent. BCE)

25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel."
2. Hebrew Bible, Genesis, 6.1-6.4, 18.2 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,"
3. Hebrew Bible, Isaiah, 6.2 (8th cent. BCE - 5th cent. BCE)

6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly."
4. Plato, Phaedrus, None (5th cent. BCE - 4th 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. Philo of Alexandria, On The Life of Abraham, 121-123, 107 (1st cent. BCE - 1st cent. CE)

107. It has been said then that the disposition of the Egyptians is inhospitable and intemperate; and the humanity of him who has been exposed to their conduct deserves admiration, for He in the middle of the day beholding as it were three men travelling (and he did not perceive that they were in reality of a more divine nature), ran up and entreated them with great perseverance not to pass by his tent, but as was becoming to go in and receive the rites of hospitality: and they knowing the truth of the man not so much by what he said, as by his mind which they could look into, assented to his request without hesitation;
7. Philo of Alexandria, On The Cherubim, 20, 24, 19 (1st cent. BCE - 1st cent. CE)

19. And to stand, and to have an unchangeable mind comes very near to the power of God, since the Divinity is unchangeable, but that which is created is intrinsically and essentially changeable. Therefore, if any one, restraining the changeableness natural to all created things by his love of knowledge, has been able to put such violence on any thing as to cause it to stand firm, let him be sure that he has come near to the happiness of the Deity. 19. Now those which he delivered in his own person by himself alone, are both laws in general, and also the heads of particular laws; and those which he promulgated by the agency of his prophet are all referred to those others;
8. Philo of Alexandria, On The Change of Names, 122, 7, 10 (1st cent. BCE - 1st cent. CE)

10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
9. Philo of Alexandria, On The Creation of The World, 11-25, 69, 7-10 (1st cent. BCE - 1st cent. CE)

10. for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
10. Philo of Alexandria, On Sobriety, 1 (1st cent. BCE - 1st cent. CE)

11. Philo of Alexandria, On Dreams, 2.185, 2.187-2.189 (1st cent. BCE - 1st cent. CE)

2.185. But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never been made a woman; but who on the contrary, has ceased to be influenced by the customs of women in regard to her connection with her Husband. And not only is this man competent to sow the seeds of unpolluted and virgin opinions, but he is also the father of sacred reasonings 2.187. and the being who is at the same time the guide and father of those men is no insignificant part of the sacred assembly, but he is rather the person without whom the duly convened assembly of the parts of the soul could never be collected together at all; he is the president, the chairman, the creator of it, who, without the aid of any other being, is able by himself alone to consider and to do everything. 2.188. He, when taken in conjunction with others, is insignificant in point of number, but when he is looked at by himself he becomes numerous; he is a tribunal, an entire council, the whole people, a complete multitude, the entire race of mankind, or rather, if one is to speak the real truth, he is a sort of nature bordering on God, inferior indeed to him, but superior to man; 2.189. for when," the scripture say, "the high priest goes into the Holy of Holies he will not be a Man." What then will he be if he is not a man? Will he be a God? I would not venture to say that (for the chief prophet, Moses, did receive the inheritance of this name while he was still in Egypt, being called "the god of Pharaoh;") nor again is he man, but he touches both these extremities as if he touched both the feet and the head. XXIX.
12. Philo of Alexandria, On The Special Laws, 1.48-1.49, 1.66-1.67, 1.96-1.97, 1.116, 2.163-2.167 (1st cent. BCE - 1st cent. CE)

1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 1.96. and it also attracts the intellect of philosophers to examine its different parts. For God intends that the high priest should in the first place have a visible representation of the universe about him, in order that from the continual sight of it he may be reminded to make his own life worthy of the nature of the universe, and secondly, in order that the whole world may co-operate with him in the performance of his sacred rites. And it is exceedingly becoming that the man who is consecrated to the service of the Father of the world should also bring his son to the service of him who has begotten him. 1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i 1.116. For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.XXIV. 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered.
13. Philo of Alexandria, On The Contemplative Life, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
14. Philo of Alexandria, On The Life of Moses, 1.111, 2.99, 2.134-2.135, 2.255 (1st cent. BCE - 1st cent. CE)

1.111. and in the second place, let him also learn a lesson which is necessary to be learnt, and applicable to every condition and age of life; and what is the lesson? This; that men, when they make war, seek out the most mighty powers to gain them over to their alliance, such as shall make amends for their own want of power: but God, who is the supreme and mightiest of all powers, having need of no assistant, if ever he desires to use any instruments as it were for the punishments which he desires to inflict, does not choose the most mighty or the greatest things as his ministers, since he takes but little heed of their capacity, but he uses insignificant and small agents, which he renders irresistible and invincible powers, and by their means he chastises those who do wrong, as he does in this instance 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity 2.255. and an utter destruction of the enemy, whom the walls the sea, which had been congealed and which now turned back again, overwhelmed, and the sea pouring down and hurrying into what had just been a road, as if into some deep ravine, washed away every thing, and there was evidence of the completeness of the destruction in the bodies which floated on the waters, and which strewed the surface of the sea; and a great agitation of the waves, by which all the dead were cast up into a heap on the opposite shore, becoming a necessary spectacle to those who had been delivered, and to whom it had been granted not merely to escape from their dangers, but also to behold their enemies punished, in a manner too marvellous for description, by no human but by a divine power.
15. Philo of Alexandria, On The Embassy To Gaius, 55 (1st cent. BCE - 1st cent. CE)

55. For as similitudes of both body and soul exist both in the form, and position, and motions of men, and also as the inclinations, and dispositions, and actions of men are preserved in some degree of similitude through the principles of descent, so also is it probable that the very same principles should convey an outline of similitude in respect of one's aptitude for government.
16. Philo of Alexandria, Questions On Exodus, 2.51-2.52, 2.54, 2.62, 2.65, 2.71, 2.78, 2.82, 2.93, 2.100 (1st cent. BCE - 1st cent. CE)

17. Philo of Alexandria, Who Is The Heir, 140-142, 146, 156, 159-160, 165-172, 176, 181, 184, 187-188, 190, 192-193, 196-197, 199, 201, 205-206, 209, 214, 226, 230-232, 235-236, 134 (1st cent. BCE - 1st cent. CE)

134. for, having taken it, he began to divide it thus: in the first instance, he made two divisions, the heavy and the light, separating that which was thick from that which was more subtle. After that, he again made a second division of each, dividing the subtle part into air and fire, and the denser portion into water and earth; and, first of all, he laid down those elements, which are perceptible by the outward senses, to be, as it were, the foundations of the world which is perceptible by the outward senses.


Subjects of this text:

subject book bibliographic info
allegorical commentary Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
allegorical reading Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
ancient near east Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
angels Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
apocalyptic nan
aristotle Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 295
arithmology Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
atonement, timing of nan
being (ὁ ὤν / τὸ ὄν) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 15
constellations, on god Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
cosmos, noetic Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 295
de plantatione, place in allegorical commentary Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
divine presence Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
drunkenness Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
dyad Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
exodus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
forgiveness, tabernacle in nan
glory (δόξα) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
god, in philo Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
gregory of nazianzus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
high priesthood Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
human being' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
imitatio dei Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
josephus Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
menorah Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
neopythagoreanism Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
noah Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
philo Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
philo of alexandria, and the logos Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
philo of alexandria Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 14, 15, 22, 124; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 295, 296
plato Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 15, 124
platonic tradition Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
power (δύναμις) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 14, 15, 22
power (ἰσχύς) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
power of god Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
priestly vestments Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
questions and answers Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 4
reason/ logos Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 295
redemption, earthly nan
runia, david Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
septuagint Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 22
temple, as cosmos, in philo Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
theologoumena arithmeticae Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124
throne of god, hebrews appropriation of nan
transcendence (of god) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 15
trinity, trinitarian Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 124