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Tiresias: The Ancient Mediterranean Religions Source Database



9251
Philo Of Alexandria, That The Worse Attacks The Better, 121


nanFrom that soul therefore, in which justice has brought forth a male offspring, that is to say just thoughts, it has also at the same time removed all painful things, and the birth of Noah will bear testimony in confirmation of this, and the interpretation of the name of Noah is just; and of him it is said, "he will make us to rest from our works, and from the labours of our hands, and from the earth, which the Lord God has Cursed;


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

33 results
1. Hebrew Bible, Exodus, 33.14 (9th cent. BCE - 3rd cent. BCE)

33.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’"
2. Hebrew Bible, Genesis, 5.29, 6.9, 7.11 (9th cent. BCE - 3rd cent. BCE)

5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened."
3. Hebrew Bible, Jeremiah, 43.6 (8th cent. BCE - 5th cent. BCE)

43.6. אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃ 43.6. the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;"
4. Hebrew Bible, Judges, 2.23 (8th cent. BCE - 5th cent. BCE)

2.23. וַיַּנַּח יְהוָה אֶת־הַגּוֹיִם הָאֵלֶּה לְבִלְתִּי הוֹרִישָׁם מַהֵר וְלֹא נְתָנָם בְּיַד־יְהוֹשֻׁעַ׃ 2.23. Therefore the Lord left those nations without driving them out hastily; and he did not give them up into the hand of Yehoshua."
5. Hebrew Bible, Ezekiel, 14.14, 14.20 (6th cent. BCE - 5th cent. BCE)

14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD." 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness."
6. Anon., 1 Enoch, 10.16 (3rd cent. BCE - 2nd cent. BCE)

10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.
7. Anon., Jubilees, 4.28, 7.3, 7.6 (2nd cent. BCE - 2nd cent. BCE)

4.28. And he testified to the Watchers, who had sinned with the daughters of men; 7.3. and he guarded their fruit, and gathered it in this year in the seventh month. brAnd he made wine therefrom and put it into a vessel, and kept it until the fifth year, until the first day, on the new moon of the first month. 7.6. and the ox and the ram and the sheep, and he laid all their flesh upon the altar. brAnd he placed all their offerings mingled with oil upon it
8. Septuagint, Ecclesiasticus (Siracides), 44.17 (2nd cent. BCE - 2nd cent. BCE)

44.17. Noah was found perfect and righteous;in the time of wrath he was taken in exchange;therefore a remt was left to the earth when the flood came.
9. Septuagint, Wisdom of Solomon, 3.1, 4.7, 10.4 (2nd cent. BCE - 1st cent. BCE)

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 4.7. But the righteous man, though he die early, will be at rest. 10.4. When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood.
10. Philo of Alexandria, On The Life of Abraham, 27 (1st cent. BCE - 1st cent. CE)

27. For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, "rest," or "the just man," both being appellations very well suited to the wise man. That of "the just man" most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company; and the appellation "rest" is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusion, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life.
11. Philo of Alexandria, On Husbandry, 2, 20, 181 (1st cent. BCE - 1st cent. CE)

181. These things then are here said about beginning and end, because of the instance of the just Noah, who, after he had acquired the first and elementary principles of the knowledge of husbandry, was unable to reach its furthest limits. For it is said that "he began to be a husbandman," not that he arrived at the extreme end of complete knowledge: but what is said about his planting we will discuss subsequently.Troubles in essay writing? Check out a href="http://www.customwritings.com/"CustomWritings /a to get paper help! /p
12. Philo of Alexandria, On The Cherubim, 87, 13 (1st cent. BCE - 1st cent. CE)

13. And it follows of necessity that when the mind goes forth from any imagination of God, by which it would be good and expedient for it to be supported, then immediately, after the fashion of a ship, which is tossed in the sea, when the winds oppose it with great violence, it is tossed about in every direction, having disturbance as it were for its country and its home, a thing which is the most contrary of all things to steadiness of soul, which is engendered by joy, which is a term synonymous with Eden. V. 13. Very naturally therefore, having led his people from the injurious associations prevailing in the cities, into the desert, that he might purify their souls from their offences he begun to bring them food for their minds; and what could this food be but divine laws and reasonings?
13. Philo of Alexandria, On The Confusion of Tongues, 23 (1st cent. BCE - 1st cent. CE)

23. of this great evil, that great deluge described by the lawgiver is an image; for the torrents from heaven continually pouring down cataracts of wickedness itself with impetuous violence, and springs from the ground (by which I mean the body) continually bursting up and pouring forth streams of every passion in great numbers and vast size, which, uniting an being mingled in the same stream with the other waters, are thrown into confusion, and overthrow the whole region of the soul which has received them with incessant eddies and whirlpools.
14. Philo of Alexandria, On The Decalogue, 119 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, On Flight And Finding, 192 (1st cent. BCE - 1st cent. CE)

192. This is that great deluge in which "the cataracts of heaven were opened"58--by heaven I here mean the mind--and the fountains of the bottomless pit were revealed; that is to say, of the outward sense; for in this way alone is the soul overwhelmed, iniquities being broken up and poured over it from above, as from the heaven of the mind, and the passions irrigating it from below, as from the earth of the outward senses.
16. Philo of Alexandria, On The Change of Names, 189 (1st cent. BCE - 1st cent. CE)

189. But the aforesaid numbers are perfect, and especially according to the sacred scriptures. And let us consider each of them: now first of all there is the son of the just Noah and the ancestor of the seeing race, and he is said to have been a hundred years old when he begat Arphaxad, and the meaning of the name of Arphaxad is, "he disturbed sorrow." At all events it is a good thing that the offspring of the soul should confuse, and disorder, and destroy that miserable thing iniquity, so full of evils.
17. Philo of Alexandria, On Planting, 1 (1st cent. BCE - 1st cent. CE)

18. Philo of Alexandria, On The Posterity of Cain, 48, 22 (1st cent. BCE - 1st cent. CE)

22. It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.
19. Philo of Alexandria, On Dreams, 1.112 (1st cent. BCE - 1st cent. CE)

1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind.
20. Philo of Alexandria, On The Special Laws, 4.135 (1st cent. BCE - 1st cent. CE)

4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI.
21. Philo of Alexandria, On The Virtues, 95 (1st cent. BCE - 1st cent. CE)

95. The laws Command that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic flocks, and of wools. But that of the crops which are produced in the fields, and of the fruits of the trees, they should bring in full baskets in proportion to the extent of their lands; with hymns made in praise of God, which the sacred volumes preserve recorded in writing. And, moreover, they were not to reckon the first-born of the oxen, and sheep, and goats in their herds and flocks as if they were their own, but were to look upon these also as first-fruits, in order that, being thus trained partly to honour God, and partly also not to seek for every possible gain, they might be adorned with those chief virtues, piety and humanity.
22. Philo of Alexandria, Allegorical Interpretation, 3.77 (1st cent. BCE - 1st cent. CE)

23. Philo of Alexandria, Questions On Genesis, 1.97, 2.45 (1st cent. BCE - 1st cent. CE)

24. Philo of Alexandria, That The Worse Attacks The Better, 123, 141, 122 (1st cent. BCE - 1st cent. CE)

122. for it is the nature of justice in the first place to cause rest instead of labour, being utterly indifferent to the things that are in the confines between wickedness and virtue, riches and glory, and power and honour, and all other things which are akin to these, which are the chief objects of the energies of the human race. And, in the second place, to destroy those pains which exist in accordance with our own energies; for Moses does not (as some wicked men do) say, that God is the cause of evils, but our own hands; indicating, by a figurative expression, the works of our hand, and the voluntary inclinations of our mind to the worser part. XXXIII. Last of all, Noah is said "to comfort us concerning our work, because of the ground which the Lord God hath Cursed.
25. Philo of Alexandria, That God Is Unchangeable, 175, 116 (1st cent. BCE - 1st cent. CE)

116. Reject therefore with all your might all idea of pleasing the keepers of the prison; but on the contrary, with all your ability and all your earnestness, labour to please him who is the cause of all things; and if you are unable to do so, (for the greatness of his dignity is exceeding high), at all events advance, without ever turning back, towards his powers, and present yourself to them as their suppliant, until they admitting the continual assiduity and sincerity of your service, place you in the ranks of those who have pleased them, as they did Noah, of whose descendants Moses has made a most admirable and novel catalogue;
26. Philo of Alexandria, Plant., 1 (1st cent. BCE - 1st cent. CE)

1. In the former part of this treatise we have spoken of the art of husbandry as to its genus, dwelling on it at as great a length as the time admitted of; but in this book we will discuss the question of his cultivation of his vineyard with regard to the species as far as it is in our power. For Moses represents the just Noah not only as a husbandman, but also especially as occupied with the cultivation of vines, saying, "Noah began to be a husbandman of the earth; and he planted a Vineyard.
27. Josephus Flavius, Jewish Antiquities, 1.75, 1.99 (1st cent. CE - 1st cent. CE)

1.75. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; 1.99. 8. When Noah had made these supplications, God, who loved the man for his righteousness, granted entire success to his prayers, and said, that it was not he who brought the destruction on a polluted world, but that they underwent that vengeance on account of their own wickedness; and that he had not brought men into the world if he had himself determined to destroy them
28. New Testament, 2 Peter, 2.5 (1st cent. CE - 1st cent. CE)

2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly;
29. New Testament, Hebrews, 11.7 (1st cent. CE - 1st cent. CE)

11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith.
30. Clement of Alexandria, Miscellanies, 2.9.45 (2nd cent. CE - 3rd cent. CE)

31. Nag Hammadi, The Gospel of Philip, 72.22-72.24 (3rd cent. CE - 3rd cent. CE)

32. Nag Hammadi, The Gospel of Truth, 22.4-22.7, 37.21 (3rd cent. CE - 3rd cent. CE)

33. Anon., 4 Ezra, 3.1, 3.11

3.1. In the thirtieth year after the destruction of our city, I Salathiel, who am also called Ezra, was in Babylon. I was troubled as I lay on my bed, and my thoughts welled up in my heart 3.11. But thou didst leave one of them, Noah with his household, and all the righteous who have descended from him.


Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 252
abimelech/ebed-melech Allison, 4 Baruch (2018) 252
breezes Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
chaldean (hebrew language) Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
coins Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232
dew Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
egypt Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232, 233
enos, nautical imagery for Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
etymologies, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
farming Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232, 233
five, the number, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
genealogy of virtues Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
gleaning Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232
greed Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232
greek culture Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
harvest Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232
hebrew, and chaldean Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
humanity Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232, 233
illiberality Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232
joy, brought by noah Stuckenbruck, 1 Enoch 91-108 (2007) 675
justice, as leader of virtues Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
justice, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
justice, piety and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
lamech Stuckenbruck, 1 Enoch 91-108 (2007) 675
life after death Allison, 4 Baruch (2018) 252
nautical metaphors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, as a sage Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
noah, birth of Stuckenbruck, 1 Enoch 91-108 (2007) 675
noah, interpretations of his name Stuckenbruck, 1 Enoch 91-108 (2007) 675
noah, name of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
noah, omissions in account of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, son of lamech Stuckenbruck, 1 Enoch 91-108 (2007) 675
noah, the flood and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
perfection, vs. half-completed Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
piety, justice and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
plants Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
poor, the Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 232, 233
providence Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
rain Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
rest, noahs name meaning Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
rest, sabbath and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
rest (eschatological) Allison, 4 Baruch (2018) 252
resurrection Allison, 4 Baruch (2018) 252
righteousness/the righteous/the just Allison, 4 Baruch (2018) 252
sabbath Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
seasons Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
sitting (posture) Allison, 4 Baruch (2018) 252
sixty-six years Allison, 4 Baruch (2018) 252
soul, flooding in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
stars Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 233
the sage, as stoic ideal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
triads, first Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177, 186
truth' Stuckenbruck, 1 Enoch 91-108 (2007) 675
virtue, justice as leader of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
δικαιοσύνη Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177
εὐσέβεια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 177