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Tiresias: The Ancient Mediterranean Religions Source Database



9250
Philo Of Alexandria, Who Is The Heir, 68


nanWho, then, shall be the heir? Not that reasoning which remains in the prison of the body according to its own voluntary intentions, but that which is loosened from those bonds and emancipated, and which has advanced beyond the walls, and if it be possible to say so, has itself forsaken itself. "For he," says the scripture, "who shall come out from thee, he shall be thy heir.


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

5 results
1. Philo of Alexandria, On Drunkenness, 95-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
2. Philo of Alexandria, On Giants, 54 (1st cent. BCE - 1st cent. CE)

54. Thus also Moses, having fixed his tent outside of the tabernacle and outside of all the corporeal army, that is to say, having established his mind so that it should not move, begins to worship God, and having entered into the darkness, that invisible country, remains there, performing the most sacred mysteries; and he becomes, not merely an initiated man, but also an hierophant of mysteries and a teacher of divine things, which he will explain to those whose ears are purified;
3. Philo of Alexandria, Allegorical Interpretation, 2.54-2.55, 3.46 (1st cent. BCE - 1st cent. CE)

4. Philo of Alexandria, Who Is The Heir, 63-64, 69-73, 38 (1st cent. BCE - 1st cent. CE)

38. Moreover, thou has inspired those men who practice virtue with a desire for children of the sowing and generation of the soul; and they, having received such a portion have, in their joy, spoken and said, "The children which God hath mercifully given to thy Servant," of whom migration is the nurse and guardian, whose souls are simple, and tender, and well disposed, being calculated easily to receive the beautiful and most God-like impressions of virtue;
5. Philo of Alexandria, That The Worse Attacks The Better, 160 (1st cent. BCE - 1st cent. CE)

160. on which account Moses taking his tent "pitches it without the Tabernacle," and settles to dwell at a distance from the bodily camp, for in that way alone could he hope to become a worthy suppliant and a perfect minister before God. And he says that this tent was called the tent of testimony, taking exceeding care that it may really be the tabernacle of the living God, and may not be called so only. For of virtues, the virtues of God are founded in truth, existing according to his essence: since God alone exists in essence, on account of which fact, he speaks of necessity about himself, saying, "I am that I Am," as if those who were with him did not exist according to essence, but only appeared to exist in opinion. But the tent of Moses being symbolically considered, the virtue of man shall be thought worthy of appellation, not of real existence, being only an imitation, a copy made after the model of that divine tabernacle, and consistent with these facts is the circumstance that Moses when he is appointed to be the God of Pharaoh, was not so in reality, but was only conceived of as such in opinion, "for I know that it is God who gives and bestows favours


Subjects of this text:

subject book bibliographic info
abram/abraham, fall Cover, Philo of Alexandria: On the Change of Names (2023) 415
allegorical Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 415
body Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
camp, outside Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
fall, epistemic Cover, Philo of Alexandria: On the Change of Names (2023) 415
halakhic letter Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
holy place Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 415
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
joy Cover, Philo of Alexandria: On the Change of Names (2023) 415
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 415
metaphor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 415
promises, divine' Cover, Philo of Alexandria: On the Change of Names (2023) 415
soul Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
tabernacle Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
talmud Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
torah Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343