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Tiresias: The Ancient Mediterranean Religions Source Database



9249
Philo Of Alexandria, Questions On Genesis, 1.31-1.41
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Intertexts (texts cited often on the same page as the searched text):

22 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)

2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’"
3. Hebrew Bible, Proverbs, 3.4, 4.3, 6.20, 19.14 (9th cent. BCE - 3rd cent. BCE)

3.4. וּמְצָא־חֵן וְשֵׂכֶל־טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם׃ 4.3. כִּי־בֵן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי׃ 19.14. בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃ 3.4. So shalt thou find grace and good favour In the sight of God and man." 4.3. For I was a son unto my father, Tender and an only one in front of my mother." 6.20. My son, keep the commandment of thy father, And forsake not the teaching of thy mother;" 19.14. House and riches are the inheritance of fathers; But a prudent wife is from the LORD."
4. 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.
5. 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.
6. Philo of Alexandria, On The Cherubim, 53, 57, 61, 63-65, 40 (1st cent. BCE - 1st cent. CE)

40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason.
7. Philo of Alexandria, On The Preliminary Studies, 166-167, 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.
8. Philo of Alexandria, On Drunkenness, 84 (1st cent. BCE - 1st cent. CE)

84. And it appears to me to be very well said in the book of Proverbs, "Men who see what is right before God and before Men." Since it is by the aid of both these that men attain to the complete possession of good. For when you have been taught to observe the laws of your Father, and not to disregard the injunctions of your mother, you will be able to say with confidence and pride, "For I also was born a son, subject to my father, and beloved before the face of my "mother." XXI. But, I should say to this man, were you not fated to be loved, if you kept the laws established among mortals out of a desire for fellowship, and if you paid due respect to the ordices of the uncreate God out of a love for, and a desire to exhibit piety?
9. 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;
10. Philo of Alexandria, On Giants, 65 (1st cent. BCE - 1st cent. CE)

65. But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, "for they two became one Flesh," as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion;
11. Philo of Alexandria, On The Creation of The World, 152-177, 33-34, 69-71, 76, 151 (1st cent. BCE - 1st cent. CE)

151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her.
12. Philo of Alexandria, On The Posterity of Cain, 154, 20, 22, 33, 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;
13. Philo of Alexandria, On The Sacrifices of Cain And Abel, 1 (1st cent. BCE - 1st cent. CE)

1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power.
14. 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.
15. Philo of Alexandria, On The Special Laws, 3.178 (1st cent. BCE - 1st cent. CE)

3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.
16. Philo of Alexandria, On The Virtues, 199 (1st cent. BCE - 1st cent. CE)

199. Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the founders of noble families? persons who have received a birth more excellent than that of any succeeding generation, in being sprung from the first wedded pair, from the first man and woman, who then for the first time came together for the propagation of offspring resembling themselves. But, nevertheless, when there were two persons so born, the elder of them endured to slay the younger; and, having committed the great and most accursed crime of fratricide, he first defiled the ground with human blood.
17. 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)

18. Philo of Alexandria, Questions On Genesis, 1.4-1.11, 1.14-1.16, 1.20-1.21, 1.23-1.30, 1.32-1.57, 3.56, 4.73 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, Who Is The Heir, 164 (1st cent. BCE - 1st cent. CE)

164. For it is equality which allotted night and day and light and darkness to existing things. It is equality also that divided the human race into man and woman, making two divisions, unequal in strength, but most perfectly equal for the purpose which nature had principally in view, the generation of a third human being like themselves. For, says Moses, "God made man; in the image of God created he him; male and female he created Them." He no longer says "him," but "them," in the plural number, adapting the species to the genus, which have, as I have already said, been divided with perfect equality. XXXIV.
20. New Testament, John, 1.3-1.4, 1.9-1.18, 8.56, 12.41, 12.46, 16.21 (1st cent. CE - 1st cent. CE)

1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world.
21. Augustine, Reply To Faustus, 22.27 (4th cent. CE - 5th cent. CE)

22. Augustine, De Genesi Contra Manichaeos Libri Duo, 2.12.17 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham/abram Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 120
abraham Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
adam and eve, creation of Nisula, Augustine and the Functions of Concupiscence (2012) 206
allegorical interpretation, literal interpretation) Nisula, Augustine and the Functions of Concupiscence (2012) 206
allegory Sly, Philo's Perception of Women (1990) 99
ambrose Nisula, Augustine and the Functions of Concupiscence (2012) 206
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148; Sly, Philo's Perception of Women (1990) 99
baer, richard Sly, Philo's Perception of Women (1990) 99
church Nisula, Augustine and the Functions of Concupiscence (2012) 206
creation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
death Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
eliezer (servant of abraham) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 120
ethics Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
eve Sly, Philo's Perception of Women (1990) 99
evil Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
image of god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
incarnation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
isaac son of abraham, patriarch Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 120
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
laban Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 120
light, true Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
man Sly, Philo's Perception of Women (1990) 99
manichaeism, bible criticism in Nisula, Augustine and the Functions of Concupiscence (2012) 206
moses Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
origen Nisula, Augustine and the Functions of Concupiscence (2012) 206
pedagogy Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
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) 120
provence, proverbs, book 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) 120
rebecca (matriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 120
septuagint Sly, Philo's Perception of Women (1990) 99
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) 120
serpent Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
soul, (platonic) parts of' Nisula, Augustine and the Functions of Concupiscence (2012) 206
souls Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
testing passim, agents of Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
testing passim, roles in Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
truth Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 148
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
woman Sly, Philo's Perception of Women (1990) 99