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Tiresias: The Ancient Mediterranean Religions Source Database



9250
Philo Of Alexandria, Who Is The Heir, 205-206


nanAnd the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race.


nanAnd the Word rejoices in the gift, and, exulting in it, announces it and boasts of it, saying, "And I stood in the midst, between the Lord and You;" neither being uncreate as God, nor yet created as you, but being in the midst between these two extremities, like a hostage, as it were, to both parties: a hostage to the Creator, as a pledge and security that the whole race would never fly off and revolt entirely, choosing disorder rather than order; and to the creature, to lead it to entertain a confident hope that the merciful God would not overlook his own work. For I will proclaim peaceful intelligence to the creation from him who has determined to destroy wars, namely God, who is ever the guardian of peace. XLIII.


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

16 results
1. Hebrew Bible, Genesis, a b c d\n0 "17.15" "17.15" "17 15"\n1 32.26 32.26 32 26 \n2 32.27 32.27 32 27 \n3 32.28 32.28 32 28 \n4 32.29 32.29 32 29 \n5 32.30 32.30 32 30 \n6 32.31 32.31 32 31 \n7 32.32 32.32 32 32 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Numbers, 20.17 (9th cent. BCE - 3rd cent. BCE)

20.17. נַעְבְּרָה־נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר־נַעֲבֹר גְּבוּלֶךָ׃ 20.17. Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.’"
3. Hebrew Bible, Proverbs, 8.22-8.30 (9th cent. BCE - 3rd cent. BCE)

8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,"
4. Philo of Alexandria, On Husbandry, 51, 54, 50 (1st cent. BCE - 1st cent. CE)

5. Philo of Alexandria, On The Confusion of Tongues, 136 (1st cent. BCE - 1st cent. CE)

136. But all places are filled at once by God, who surrounds them all and is not surrounded by any of them, to whom alone it is possible to be everywhere and also nowhere. Nowhere, because he himself created place and space at the same time that he created bodies, and it is impious to say that the Creator is contained in anything that he has created. Again, he is everywhere, because, having extended his powers so as to make them pervade earth, and water, and air, and heaven, he has left no portion of the world desolate, but, having collected everything together, he has bound them with chains which cannot be burst, so that they are never emancipated, on which account he is especially to be praised with hymns.
6. Philo of Alexandria, On The Migration of Abraham, 198-207, 181 (1st cent. BCE - 1st cent. CE)

181. but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers.
7. Philo of Alexandria, On The Change of Names, 104, 115, 117-118, 166-167, 103 (1st cent. BCE - 1st cent. CE)

103. And indeed the scriptures at one time call the father-in-law of the first prophets Jother, and at another time Raguel-Jother, when pride is flourishing and at its height; for the name Jother being interpreted means "superfluous," and pride is superfluous in an honest and sincere life, turning into ridicule, as it does, all that is equal and necessary to life, and honouring the unequal things of excess and covetousness.
8. Philo of Alexandria, On The Creation of The World, 11-13, 134-135, 14-25, 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.
9. Philo of Alexandria, On The Posterity of Cain, 102, 101 (1st cent. BCE - 1st cent. CE)

101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--
10. Philo of Alexandria, Allegorical Interpretation, 1.41 (1st cent. BCE - 1st cent. CE)

1.41. For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul;
11. Philo of Alexandria, Questions On Exodus, 2.68 (1st cent. BCE - 1st cent. CE)

12. 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, 206, 209, 214, 226, 230-232, 235-236, 45, 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.
13. Philo of Alexandria, That God Is Unchangeable, 57, 182 (1st cent. BCE - 1st cent. CE)

182. For then the diseases of the soul are truly not only difficult of cure, but even utterly incurable, when, though conviction is present to us (and this is the word of God, coming as his angel and as our guide, and removing the obstacles before our feet, so that we may travel without stumbling along the level road), we nevertheless prefer our own indiscreet opinions, to the explanations and injunctions which he is accustomed to address to us for our admonition, and for the chastening and regulating of our whole life.
14. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
15. New Testament, 1 John, 2.1-2.2 (1st cent. CE - 1st cent. CE)

2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
16. New Testament, John, 15.26, 16.7 (1st cent. CE - 1st cent. CE)

15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.


Subjects of this text:

subject book bibliographic info
abram/abraham, covenant with Cover, Philo of Alexandria: On the Change of Names (2023) 202
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 348
agency, and creation of mankind McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 203, 427
allegory/allegoresis Cover, Philo of Alexandria: On the Change of Names (2023) 202
angels Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
christ, incarnation of McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
creation and ownership, of mankind McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
divine self-communication McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
education Cover, Philo of Alexandria: On the Change of Names (2023) 348
emotions, good Cover, Philo of Alexandria: On the Change of Names (2023) 427
emotions, lack of Cover, Philo of Alexandria: On the Change of Names (2023) 427
emotions Cover, Philo of Alexandria: On the Change of Names (2023) 427
eudorus of alexandria Cover, Philo of Alexandria: On the Change of Names (2023) 427
faith Cover, Philo of Alexandria: On the Change of Names (2023) 427
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 165
god, as creator McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
heavenly court advocates, in bible and second temple literature Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
heavenly court advocates, in rabbinic literature Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
heavenly court advocates Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
holy of holies Cover, Philo of Alexandria: On the Change of Names (2023) 348
homer, ḥoni the circle-drawer Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
homily Cover, Philo of Alexandria: On the Change of Names (2023) 348
image, of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
instrumentality McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 202
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 202
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 202
jesus, as paraclete Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 348
joy Cover, Philo of Alexandria: On the Change of Names (2023) 427
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 427
law of moses/torah McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
logos, in philo McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143, 147
logos Cover, Philo of Alexandria: On the Change of Names (2023) 202, 203, 427; Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
mediation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
middle platonism McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
moses Cover, Philo of Alexandria: On the Change of Names (2023) 202
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 203, 348
nothingness Cover, Philo of Alexandria: On the Change of Names (2023) 203
paraclete Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 202, 203, 348, 427
philo Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
philo of alexandria Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 296
platonism, effects on philo McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143, 147
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 203, 348
powers, in philo McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143, 147
prepositional theology McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
priest Cover, Philo of Alexandria: On the Change of Names (2023) 348
promises, divine Cover, Philo of Alexandria: On the Change of Names (2023) 202, 427
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 427
second god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 143
soul, as mediating entity McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
soul McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 427
stone, suzanne last Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 247
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 203, 427
wisdom Cover, Philo of Alexandria: On the Change of Names (2023) 202
world soul' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 147