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Tiresias: The Ancient Mediterranean Religions Source Database



9248
Philo Of Alexandria, Questions On Exodus, 2.82
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Intertexts (texts cited often on the same page as the searched text):

6 results
1. Hebrew Bible, Exodus, 25.40, 33.18 (9th cent. BCE - 3rd cent. BCE)

33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’"
2. Hebrew Bible, Genesis, 6.1-6.4 (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׃ 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."
3. 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.
4. Philo of Alexandria, On The Special Laws, 1.66-1.67, 1.96-1.97, 1.116, 2.163-2.167 (1st cent. BCE - 1st cent. CE)

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.
5. Philo of Alexandria, On The Life of Moses, 2.74-2.76, 2.134-2.135 (1st cent. BCE - 1st cent. CE)

2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model 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
6. Philo of Alexandria, Questions On Exodus, 2.51-2.52, 2.54, 2.62, 2.65, 2.68, 2.71, 2.78, 2.93, 2.100 (1st cent. BCE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
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) 101
allegorical interpretation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
allegorists Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
allegory/-ies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
allēgoria, allegorical exegesis of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
allēgoria, interpretation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
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, 129
apocalyptic nan
atonement, timing of nan
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
divine presence Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
evil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
exegesis, allegorical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
forgiveness, tabernacle in nan
gray, george buchanan Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 129
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
high priesthood Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
imitatio dei Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
inspiration Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
jewish, authors Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
josephus Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
menorah Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
middle platonism/platonic/platonist Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
moses Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
pantaenus/pantainos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philo Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philosophy/philosophers, middle-platonic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philosophy/philosophers, neo-platonic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philosophy/philosophers, pagan Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
platonism/platonic philosophy, middle platonism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
platonism/platonic philosophy, neoplatonism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
platonism/platonic philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
plutarch Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
priestly vestments Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
redemption, earthly nan
schesis, hidden/spiritual meaning of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
stoicism/stoics viif Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 101
temple, as cosmos, in philo Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119
temple, in heaven, in 1 enoch Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 129
temple, in heaven Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 129
temple, third/new temple, models of, shown to seers Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 129
temple, third/new temple, ready to descend from heaven Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 129
throne of god, hebrews appropriation of' nan