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Tiresias: The Ancient Mediterranean Religions Source Database



9249
Philo Of Alexandria, Questions On Genesis, 3.12
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hebrew Bible, Genesis, 1.9-1.13 (9th cent. BCE - 3rd cent. BCE)

1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.12. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.13. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃ 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so." 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good." 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 1.12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good." 1.13. And there was evening and there was morning, a third day."
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

41c. it is to be fully perfect. But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods; in order, therefore, that they may be mortal and that this World-all may be truly All, do ye turn yourselves, as Nature directs, to the work of fashioning these living creatures, imitating the power showed by me in my generating of you. Now so much of them as it is proper to designate ’immortal,’ the part we call divine which rules supreme in those who are fain to follow justice always and yourselves, that part I will deliver unto you when I have sown it and given it origin.
3. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

4. Philo of Alexandria, On The Life of Abraham, 144 (1st cent. BCE - 1st cent. CE)

144. And kings too appear to me to imitate the divine nature in this particular, and to act in the same way, giving their favours in person, but inflicting their chastisements by the agency of others.
5. Philo of Alexandria, On Flight And Finding, 63, 62 (1st cent. BCE - 1st cent. CE)

62. But it was by all means necessary that different regions should be assigned to different things, the heaven to good things, the earth to what is evil; for the tendency of good is to soar on high, and if it ever comes down to us, for its Father is very bounteous, it still is very justly anxious to return again to heaven. But if evil remains here, living at the greatest possible distance from the divine choir, always hovering around mortal life, and unable to die from among the human race.
6. Philo of Alexandria, On The Creation of The World, 145-146, 47, 49-52, 144 (1st cent. BCE - 1st cent. CE)

144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.
7. Philo of Alexandria, On The Sacrifices of Cain And Abel, 9, 8 (1st cent. BCE - 1st cent. CE)

8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.
8. Philo of Alexandria, On The Virtues, 169, 168 (1st cent. BCE - 1st cent. CE)

168. And in another place also the lawgiver gives this precept, which is most becoming and suitable to a rational nature, that men should imitate God to the best of their power, omitting nothing which can possibly contribute to such a similarity as the case admits of. XXXII. Since then you have received strength from a being who is more powerful than you, give others a share of that strength, distributing among them the benefits which you have received yourself, in order that you may imitate God by bestowing gifts like his;
9. Philo of Alexandria, Allegorical Interpretation, 3.207 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, Questions On Exodus, 2.62, 2.93 (1st cent. BCE - 1st cent. CE)

11. Philo of Alexandria, Who Is The Heir, 64, 63 (1st cent. BCE - 1st cent. CE)

63. We have now explained what it was necessary for you to be apprised of as a preliminary. For the first part of the argument had a sort of enigmatical obscurity. But we must examine with more accurate particularity what the man who is fond of learning seeks. Perhaps then it is something of this sort: to know whether any one who is desirous of that life which is dependent on blood and who claims an interest in the objects of the outward sense, can become an inheritor of incorporeal and divine things?
12. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)

415c. afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal;
13. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
arithmology Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
assimilation to god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
body, three-dimensional Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
creation Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
dyad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
image of god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
intellect, triad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
kinship language/terms Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
monad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
moses Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
neopythagoreanism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
number, perfect Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
number Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
seed (σπέρμα) of god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
soul Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
spirit/spirits of god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
substance Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
tabernacle Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
tetrad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
theology Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
triad' Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 185
μεταβολή Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145
ὁμοίωσις θεῷ Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 145