The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
alexandria	Alvar Ezquerra (2008) 53, 56, 58, 59, 61, 296, 298, 299, 302, 307, 312, 316, 324, 329, 331, 335, 367 Ando and Ruepke (2006) 50, 122, 123 Arthur-Montagne DiGiulio and Kuin (2022) 22, 98, 99, 136, 137, 141, 145, 166, 201, 214, 215, 217, 219 Athanassaki and Titchener (2022) 12, 20, 35, 40, 41, 73, 80, 179, 180, 226, 238 Bacchi (2022) 22, 23, 24, 74, 78, 80, 124, 146, 147, 148, 165, 166, 175, 182 Bednarek (2021) 162 Benefiel and Keegan (2016) 201 Berglund Crostini and Kelhoffer (2022) 82, 501 Bezzel and Pfeiffer (2021) 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23, 24, 26, 69, 84, 91, 113 Bloch (2022) 3, 8, 22, 23, 24, 25, 26, 27, 28, 29, 31, 34, 65, 66, 71, 72, 74, 76, 77, 79, 138, 180, 182, 186, 187, 191, 215, 295 Blum and Biggs (2019) 94, 197, 198, 199, 206, 207, 220 Bortolani et al (2019) 50, 107, 122, 147, 175 Brand (2022) 73, 109, 142, 145, 186, 237, 247 Braund and Most (2004) 230, 247 Bremmer (2008) 53, 83 Bricault and Bonnet (2013) 24, 61, 134, 161, 162, 164 Brooten (1982) 46, 87, 90, 91, 132, 165 Brouwer (2013) 117 Bryan (2018) 297 Cain (2016) 39, 40, 44, 46, 47, 68, 133, 134, 135, 145, 183, 207, 237, 246, 261, 266 Champion (2022) 16, 48, 49, 67, 68, 75, 76 Clark (2007) 272 Collins (2016) 54, 294, 296 Corrigan and Rasimus (2013) 170, 171, 181, 230, 276, 279, 296, 357, 361, 382, 404, 548, 578 Damm (2018) 15, 16 Dignas Parker and Stroumsa (2013) 197 Dijkstra and Raschle (2020) 1, 52, 54, 55, 61, 99, 120, 159, 168, 195, 288, 292, 293, 294, 295, 296, 297, 299, 300, 301, 350, 351, 372, 392, 401, 402, 404 Edelmann-Singer et al (2020) 108 Edmonds (2019) 109, 270, 322, 339, 391, 392, 412, 415 Erler et al (2021) 107, 118, 203, 227 Ernst (2009) 69, 236 Faraone (1999) 153 Frede and Laks (2001) 294 Frey and Levison (2014) 107 Gagné (2020) 360, 361 Gardner (2015) 71, 90 Geljon and Runia (2013) 4, 5, 113, 130, 131, 143, 179, 183, 198, 204, 224 Geljon and Runia (2019) 132, 150, 173, 219, 220, 279 Geljon and Vos (2020) 119, 120, 122 Gera (2014) 13, 18, 95, 265 Goodman (2006) 28, 37, 48, 59, 151, 226, 237 Gorain (2019) 21, 43, 60, 69, 105 Grabbe (2010) 132 Gruen (2011) 107, 108 Grypeou and Spurling (2009) 5, 13, 35 Gunderson (2022) 105, 187, 189, 191, 196, 205, 206, 207, 212, 213, 214, 215 Gygax (2016) 47 Gygax and Zuiderhoek (2021) 206, 272, 277, 279, 281, 287, 288, 301 Hachlili (2005) 172, 300 Hahn Emmel and Gotter (2008) 47, 54, 56, 67, 71, 80, 81, 82, 83, 84, 136, 144, 147, 210, 216, 220, 225, 300, 301, 302, 303, 304, 336, 337, 338, 339, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360 Hidary (2017) 176 Hirshman (2009) 26, 88, 140 Huebner (2013) 21, 25, 84, 116, 118, 146, 170 Huebner and Laes (2019) 313 Huttner (2013) 73, 208, 219, 255, 257, 274, 290, 311, 318, 326, 327, 348 Iricinschi et al. (2013) 53 Isaac (2004) 304 Jenkyns (2013) 3, 56, 83, 132, 156, 169, 244, 245, 338 Joosse (2021) 1, 10, 16, 17, 25, 70, 216 Jouanna (2012) 15, 19, 135, 249, 289, 290, 291, 310, 322, 337, 358 Kalmin (2014) 84, 90, 200, 209 Katzoff(2005) 15, 17, 73, 75, 97 Keddie (2019) 107, 116 Kessler (2004) 92 Kirichenko (2022) 169, 170, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 238 Kitzler (2015) 15 Klein and Wienand (2022) 25, 52, 53, 115, 121, 123, 124, 127, 134, 139, 148, 153, 173, 175, 178, 242, 244, 245, 246, 247, 252, 253, 254, 284 Konig (2022) 85, 146, 301, 360 Konig and Wiater (2022) 98, 183, 362, 363 Konrad (2022) 132, 133, 134, 135, 146, 147 König (2012) 12, 135 König and Wiater (2022) 98, 183, 362, 363 Legaspi (2018) 169, 172, 198, 199 Levine (2005) 1, 67, 91, 93, 95, 147, 433, 642 Levison (2009) 125, 142, 154, 174, 177, 327, 356, 373, 396 Liapis and Petrides (2019) 84, 95, 116, 126, 188, 210, 326, 336, 340 Lieu (2015) 126, 127, 133, 135, 139, 222, 303, 304, 307, 308 Lightfoot (2021) 47, 53, 56 Linjamaa (2019) 29, 192, 211, 222, 223, 232, 249, 250, 251, 252, 253, 254, 265, 266, 267, 270 Long (2006) 81 Lunn-Rockliffe (2007) 50 Maier and Waldner (2022) 88, 90, 182, 206 Maso (2022) 57, 84, 108 Mendez (2022) 7, 71, 136 Mitchell and Pilhofer (2019) 17, 21, 102, 150, 156, 157, 158 Morrison (2020) 36, 39, 108, 110, 148, 178, 214 Moss (2012) 146, 147, 148, 149, 150, 154, 155, 156, 157, 159, 160, 161 Naiden (2013) 190, 247, 250 Najman (2010) 87, 181 Nasrallah (2019) 189, 190, 194, 195 Niehoff (2011) 2, 3, 30, 31, 34, 39, 42, 44, 48, 51, 54, 55, 56, 65, 73, 79, 89, 91, 92, 93, 102, 103, 111, 117, 118, 140, 144, 146, 148, 171, 174, 175, 176, 177, 180 Novenson (2020) 52, 64, 72, 144, 224, 232, 270, 288 Nuno et al (2021) 298, 310, 376, 411 Poorthuis and Schwartz (2014) 112, 118, 122, 127, 128, 170, 186, 206, 220, 221, 231, 232, 233, 235, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 436, 437, 447, 455 Poulsen and Jönsson (2021) 34, 185, 214 Price Finkelberg and Shahar (2021) 19, 20, 24, 33, 191, 213, 231, 236, 244, 247, 248, 256, 261 Rasimus (2009) 216, 241, 276, 286, 287, 293 Rizzi (2010) 10, 28, 29, 31, 112, 113, 115, 116, 117, 122, 123, 125, 126, 128, 129, 130, 131, 132, 133, 135, 136, 138 Russell and Nesselrath (2014) 4, 144, 155 Rutledge (2012) 22, 23, 265 Rüpke (2011) 123, 127, 151 Salvesen et al (2020) 12, 116, 117, 144, 145, 146, 165, 168, 169, 179, 204, 205, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 305, 326, 331, 337, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 383, 384, 387, 388, 389, 427, 428, 433, 532, 534, 538, 539, 540, 541, 543, 546, 548, 550, 551, 552, 554, 555, 556, 557, 558, 560, 562, 634, 635, 636, 641, 642, 643 Santangelo (2013) 145 Shannon-Henderson (2019) 51, 105, 107, 108, 239 Sigal (2007) 132, 140, 178, 204 Singer and van Eijk (2018) 44 Sly (1990) 1, 40, 183, 197 Smith and Stuckenbruck (2020) 93, 104 Tabbernee (2007) 55, 56, 57, 58, 59, 61, 183, 193, 276, 294 Tanaseanu-Döbler and von Alvensleben (2020) 15, 18, 59, 130, 167, 169, 175, 184, 231, 250, 251, 252, 254, 255, 256, 266, 275, 281, 402 Taylor (2012) 22, 29, 30, 39, 46, 142, 170 Taylor and Hay (2020) 1, 2, 3, 4, 5, 7, 18, 19, 20, 23, 24, 31, 49, 61, 106, 109, 126, 127, 154, 160, 163, 166, 168, 170, 171, 172, 189, 197, 198, 199, 223, 352 Tellbe Wasserman and Nyman (2019) 190, 249, 273 Tite (2009) 11 Trapp et al (2016) 84, 86 Van der Horst (2014) 175 Vinzent (2013) 57, 79, 170, 185 Wardy and Warren (2018) 297 Wilson (2010) 8, 9, 256 Witter et al. (2021) 115, 117, 125, 177, 178, 181, 182, 183, 184, 185, 231, 263 Yates and Dupont (2020) 17 Zawanowska and Wilk (2022) 459 d, Hoine and Martijn (2017) 7, 20, 22, 37, 171, 179, 187, 277, 286 de Jáuregui (2010) 56, 57, 98, 111, 112, 131, 144, 159, 170, 171, 190, 195, 199, 201, 202, 207, 225, 226, 229 de Jáuregui et al. (2011) 15, 51, 168, 210, 278, 286, 337 de Ste. Croix et al. (2006) 60, 67, 137, 168, 170, 210, 264, 278, 283, 299, 313, 316, 317, 368 van , t Westeinde (2021) 188 van Maaren (2022) 27, 31, 32, 33 Černušková (2016) 8, 103, 106, 108, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 271, 273
alexandria, ], egypt [	Linjamaa (2019) 222, 249, 251, 256, 265, 266, 267, 270
alexandria, a, p, pion, and	Bremmer (2017) 259
alexandria, abraham’s call in ur, philo of	Potter Suh and Holladay (2021) 200
alexandria, abraham’s prophetic inspiration, philo of	Potter Suh and Holladay (2021) 226
alexandria, accounts of song and singers, philo of	Kraemer (2010) 88, 89, 90, 91, 92, 93, 94, 95, 96, 101, 105
alexandria, ad issum	Klein and Wienand (2022) 121
alexandria, additional criticism of sects, clement of	Boulluec (2022) 446, 447, 448, 449, 450, 451
alexandria, adjudication	Levine (2005) 86, 93
alexandria, adoption metaphor in clement of	Peppard (2011) 155, 163, 164
alexandria, aedesia of	d, Hoine and Martijn (2017) 10, 22
alexandria, alexander of	Kahlos (2019) 25 Peppard (2011) 163, 164 Widdicombe (2000) 28, 130, 131, 132, 133, 134, 135, 136, 137, 138, 151, 157, 161, 162, 194, 195, 197, 233 de Ste. Croix et al. (2006) 212
alexandria, alexander, bishop of	Dijkstra and Raschle (2020) 339
alexandria, alexander, gaius julius philo, ?, philo of	Salvesen et al (2020) 267
alexandria, alexandrian,	Bernabe et al (2013) 82, 85, 86, 95, 96, 97, 106, 188, 453, 454, 455, 456, 457, 459, 461, 462, 532 Faßbeck and Killebrew (2016) 365, 366, 367 Lampe (2003) 10, 137, 195, 237, 248, 269, 279, 294, 322, 414, 431, 432 Toloni (2022) 29
alexandria, allegorical commentary, philo of	Taylor and Hay (2020) 5, 30, 61
alexandria, allegorical interpretation, philo of	Najman (2010) 208, 210, 211, 212, 213, 214, 215, 216, 217
alexandria, allegorical reading of origen of	Dawson (2001) 9, 51, 52, 57, 58, 59, 60, 61, 62, 63, 65, 186, 227
alexandria, allegory of christ, origen of	Dawson (2001) 53
alexandria, allegory use by, philo of	Taylor and Hay (2020) 195, 312, 313, 314, 317, 318, 336, 337, 338, 339, 344
alexandria, altar of the twelve gods in	Simon (2021) 125, 127
alexandria, alterations to heresy’s link to philosophy, clement of	Boulluec (2022) 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311
alexandria, amazons, in musonius and clement of	Ashbrook Harvey et al (2015) 281
alexandria, ammon, dionysius, bishop of	Hahn Emmel and Gotter (2008) 307
alexandria, ammonius of	Cornelli (2013) 406, 410, 411, 414, 459 Tanaseanu-Döbler and von Alvensleben (2020) 254, 256
alexandria, anatolius of	Salvesen et al (2020) 224
alexandria, and augustine, lust, lust and pleasure not necessary for sex in clement of	Sorabji (2000) 388, 406, 407, 408, 409
alexandria, and cities, philo of	Taylor (2012) 31, 32, 33
alexandria, and cyril of christ, parallels between	Azar (2016) 169, 170, 171, 172, 173, 195
alexandria, and cyril of levites, parallels between	Azar (2016) 163
alexandria, and egyptian trade	Parkins and Smith (1998) 195
alexandria, and homer, palladas of	Verhelst and Scheijnens (2022) 41, 42
alexandria, and isis pelagia	Griffiths (1975) 32, 42
alexandria, and isis pelagia, and agathe tyche	Griffiths (1975) 242
alexandria, and isis pelagia, and isis pronoia	Griffiths (1975) 253
alexandria, and isis pelagia, and isis-nemesis	Griffiths (1975) 153, 204, 212
alexandria, and isis pelagia, and serpent forms	Griffiths (1975) 311, 313, 314, 343
alexandria, and isis pelagia, oracle of sarapis in	Griffiths (1975) 139
alexandria, and isis pelagia, sera-peum	Griffiths (1975) 271
alexandria, and isis pelagia, statue by bryaxis in	Griffiths (1975) 127
alexandria, and isis pelagia, statue of sarapis in	Griffiths (1975) 269
alexandria, and isis pelagia, theology of	Griffiths (1975) 140
alexandria, and layered creation process, philo of	Hoenig (2018) 248, 249
alexandria, and misogyny, palladas of	Verhelst and Scheijnens (2022) 42, 43, 44, 45
alexandria, and mosaic exegesis, philo of	Ward (2022) 142, 143
alexandria, and oracular mode of scripture, theodora of	Dilley (2019) 142
alexandria, and paul, philo of	Dawson (2001) 43
alexandria, and persona, palladas of	Verhelst and Scheijnens (2022) 33, 41, 42, 43, 44
alexandria, and the destruction of five cities, philo of	Taylor (2012) 224, 225
alexandria, and the divine powers, philo of	Ward (2022) 142, 143
alexandria, and the land of the jerusalem temple, philo of	Gordon (2020) 1, 27, 162, 163, 164, 180, 228
alexandria, and the logos, philo of	Ward (2022) 140, 141, 142, 143, 144
alexandria, and the philosophical lifestyle, philo of	Taylor (2012) 24, 25, 32, 41, 46, 159
alexandria, and the redemption fee, philo of	Gordon (2020) 45, 159
alexandria, and violence of	Birnbaum and Dillon (2020) 16, 17, 337
alexandria, and, christology, cyril of	Azar (2016) 161, 162
alexandria, and, theodosios ii, expulsion of jews from	Kraemer (2020) 216
alexandria, angels, philo of	Potter Suh and Holladay (2021) 215, 216
alexandria, anthropology bipartite, philo of	Potter Suh and Holladay (2021) 211
alexandria, anthropology summarized, philo of	Potter Suh and Holladay (2021) 223, 224
alexandria, anti-jewish riot	Bloch (2022) 8, 24, 26, 28, 76, 181, 187, 295
alexandria, anti-jewish treatises and homilies of cyril, bishop of	Kraemer (2020) 185, 266
alexandria, anubis priest in scandalous tale	Renberg (2017) 578, 579
alexandria, apatheia, freedom from, eradication of emotion, clement of	Sorabji (2000) 188, 386, 387
alexandria, apollos of	Huebner (2018) 8, 9, 112
alexandria, apollos, christian missionary from	Feldman (2006) 66
alexandria, appheion, or heronas, of didyma	Eidinow (2007) 268
alexandria, appian of	Giusti (2018) 188, 190 Konrad (2022) 110, 111 Salvesen et al (2020) 221, 222, 238, 239, 251, 349, 350, 351, 352, 353, 354, 355, 362
alexandria, architect, trypho of	Oksanish (2019) 157
alexandria, aristo of	Tsouni (2019) 207
alexandria, aristobulus, clement of	Potter Suh and Holladay (2021) 64, 65, 66, 71, 172
alexandria, aristobulus’s successor, philo of	Potter Suh and Holladay (2021) 174
alexandria, arius, presbyter of	Marek (2019) 549
alexandria, arsinoeion	Salvesen et al (2020) 219
alexandria, art of memory, clement of	Ward (2022) 113, 114, 115, 116, 117
alexandria, as a center of religions and occult arts	Luck (2006) 18
alexandria, as biblical theologian, cyril of	Azar (2016) 159
alexandria, as cultural centre	Konig and Wiater (2022) 156, 169, 235, 236, 237 König and Wiater (2022) 156, 169, 235, 236, 237
alexandria, as metatextual cityscape, achilles tatius, leucippe and clitophon	Mheallaigh (2014) 185, 188, 189, 190, 191
alexandria, as moderate, clement of	Moss (2012) 70
alexandria, as predecessor of origen, philo of	Marmodoro and Prince (2015) 92
alexandria, as μεγάλη πόλις	Renberg (2017) 699
alexandria, asklepieia and lesser cult sites	Renberg (2017) 343, 426
alexandria, asklepiodotos of philosopher, at aphrodisias	Renberg (2017) 374, 375
alexandria, asklepiodotos of philosopher, consultation with dream interpreters at menouthis	Renberg (2017) 733
alexandria, asklepiodotos of philosopher, visit to menouthis isis shrine for fertility problem	Renberg (2017) 374, 375, 388, 606, 727, 728, 790
alexandria, asklepiodotos of philosopher, visit to phrygian hierapolis	Renberg (2017) 534, 535
alexandria, assimilation of heresy to paganism, clement of	Boulluec (2022) 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 446
alexandria, athanasius bishop of	Ando (2013) 219, 239
alexandria, athanasius of	Berglund Crostini and Kelhoffer (2022) 423, 520 Dijkstra and Raschle (2020) 354, 372 Dilley (2019) 24, 49, 50 Langworthy (2019) 27, 38, 39, 40, 41, 42, 43, 45, 61, 99, 109, 110, 114, 115, 116, 140 Mitchell and Pilhofer (2019) 102, 150, 151 Tabbernee (2007) 206, 254, 282, 283, 294, 342 Taylor and Hay (2020) 50, 51 Vinzent (2013) 2, 5, 187 de Ste. Croix et al. (2006) 64, 161, 239
alexandria, athanasius, bishop of	Hahn Emmel and Gotter (2008) 56, 70, 73, 84, 95, 355 Humfress (2007) 176, 186 Rizzi (2010) 112, 113, 135
alexandria, athenaeus, on the museion at	Rutledge (2012) 23
alexandria, auerbach on, origen of	Dawson (2001) 12, 116, 120
alexandria, automata, hero of	Jouanna (2018) 585
alexandria, basil, early augustine also rejects feeling pity, in favour of taking philo, clement of pity, but later recants	Sorabji (2000) 396, 397
alexandria, basil, philo, clement of	Sorabji (2000) 386, 389, 390, 391, 392
alexandria, basilica-synagogue	Salvesen et al (2020) 349, 351, 369, 373, 374, 380
alexandria, battle of	Bruun and Edmondson (2015) 196
alexandria, beatitudes, clement of	Potter Suh and Holladay (2021) 432, 434, 444, 445, 446
alexandria, begotten metaphor in clement of	Peppard (2011) 155
alexandria, bishop, athanasius of	Klein and Wienand (2022) 173, 200, 202
alexandria, bishop, dioscorus of	Klein and Wienand (2022) 244, 245
alexandria, boukolou, baukalis	Rizzi (2010) 130, 131
alexandria, boyarin on, origen of	Dawson (2001) 51, 52, 53, 55, 56, 65, 225
alexandria, bryaxis, statue by, in	Griffiths (1975) 127
alexandria, by egypt	Thonemann (2020) 66, 67, 154, 155, 156, 157
alexandria, by, cyril, bishop of alexandria, jews expelled from	Kraemer (2020) 2, 215, 216, 217, 219, 224, 225, 348, 352, 353
alexandria, caesareum	Hahn Emmel and Gotter (2008) 320
alexandria, caesareum, kaisareion	Rizzi (2010) 135
alexandria, callimachus, and library in museum of	Johnson and Parker (2009) 145
alexandria, capital of ptolemaic egypt	Stavrianopoulou (2013) 3, 11, 109, 118, 119, 120, 121, 123, 124, 125, 128, 131, 132, 135, 136, 212, 216, 221, 224, 225, 226, 227, 228, 229, 332, 339, 340, 341, 342, 346, 347, 348, 349, 350, 351, 352, 353, 355, 356
alexandria, christian philosopher, clement of	Marek (2019) 508
alexandria, christian writer, clement of	Rizzi (2010) 123, 135
alexandria, christian, contemplative clement of γνωστικός	Ward (2022) 58, 59, 131, 132, 155, 156, 157, 162, 163, 176, 177, 179
alexandria, christianity in	Huebner (2018) 8, 9
alexandria, christians	Cosgrove (2022) 313, 314, 315, 316, 317, 318, 319, 320
alexandria, christology of origen of	Dawson (2001) 13, 191
alexandria, church building	Hahn Emmel and Gotter (2008) 357, 360
alexandria, church clement of father, apatheia a human goal	Sorabji (2000) 387
alexandria, church clement of father, but is oikeiōsis sterktikē	Sorabji (2000) 388, 389
alexandria, church clement of father, christ was free of emotion	Sorabji (2000) 387, 392
alexandria, church clement of father, demons play a role in producing emotion	Sorabji (2000) 347, 348
alexandria, church clement of father, hope and love for god compatible with apatheia	Sorabji (2000) 387, 388, 389
alexandria, church clement of father, involving euphrosunē	Sorabji (2000) 388
alexandria, church clement of father, it involves neither lack	Sorabji (2000) 388
alexandria, church clement of father, nor satiety	Sorabji (2000) 388
alexandria, church clement of father, this love makes apatheia possible	Sorabji (2000) 389
alexandria, church clement of father, virtues not needed by perfected humans	Sorabji (2000) 188
alexandria, church father, clement of	Sorabji (2000) 216, 315, 386
alexandria, church father, distinguished suppressing emotion clement of enkrateia	Sorabji (2000) 387
alexandria, church father, made possible by christ's clement of resurrection, requires faith and grace	Sorabji (2000) 387
alexandria, church father, pleasure merely auxiliary to sex and to natural clement of needs, not necessary	Sorabji (2000) 388, 407
alexandria, church of annianos	Rizzi (2010) 136
alexandria, church of boukolou, baukalis	Rizzi (2010) 131
alexandria, church of cosmas and damian	Rizzi (2010) 136
alexandria, church of dizya	Rizzi (2010) 136
alexandria, church of kyrinos	Rizzi (2010) 136
alexandria, church of persaia	Rizzi (2010) 136
alexandria, church of pieirios	Rizzi (2010) 136
alexandria, church of raphael	Rizzi (2010) 136
alexandria, church of st. mark	Rizzi (2010) 136
alexandria, church of the three young men	Rizzi (2010) 136
alexandria, church of theonas	Rizzi (2010) 130, 136
alexandria, citizenship in	Salvesen et al (2020) 171, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 314, 315, 375
alexandria, claudius ptolemy of ptolemaeus	Isaac (2004) 205
alexandria, claudius ptolemy of ptolemaeus, on astrological determinism	Isaac (2004) 94, 99, 100, 101
alexandria, claudius, roman emperor, advice of to jews of	Feldman (2006) 69, 582
alexandria, cleanthes, clement of	Brouwer (2013) 11, 51, 56, 63, 91, 153, 157
alexandria, clement of	Azar (2016) 63 Balberg (2017) 237 Baumann and Liotsakis (2022) 201 Bay (2022) 68, 236 Binder (2012) 13, 42, 73, 80, 81, 82, 86, 87, 138 Boulluec (2022) 376, 380, 411, 412, 438, 439, 440 Braund and Most (2004) 189 Bryan (2018) 208, 209, 215 Cain (2016) 81 Champion (2022) 12, 13, 82, 177, 178, 209 Cornelli (2013) 73, 79, 127, 135, 157, 170, 171, 172 Corrigan and Rasimus (2013) 58, 120, 151, 169, 209, 210, 211, 214, 215, 216, 217, 232, 234, 295, 296, 297, 310, 311, 332, 337, 344, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 454, 549, 559, 560, 584, 590 Dawson (2001) 232 Del Lucchese (2019) 62, 72, 186, 187, 208, 213, 264, 285, 307 Dijkstra and Raschle (2020) 58, 315 Dillon and Timotin (2015) 43, 90, 96 Doble and Kloha (2014) 366 Edelmann-Singer et al (2020) 185, 227, 236, 237, 238, 239, 240, 241 Edmonds (2019) 86, 223, 413 Eidinow and Kindt (2015) 135, 464 Engberg-Pedersen (2010) 21 Frey and Levison (2014) 328, 349 Gagné (2020) 30, 264, 387 Gaifman (2012) 19, 79, 92, 93, 128, 129, 130, 312 Geljon and Runia (2013) 32, 34, 117, 148, 214, 258, 261, 263 Geljon and Runia (2019) 34, 35, 36, 103, 142, 144, 151, 155, 222, 249, 263, 268, 282 Geljon and Vos (2020) 80, 88, 112, 113, 116, 117, 119, 120, 123, 125, 129 Gera (2014) 13 Gorain (2019) 60, 63, 222, 229, 233 Gunderson (2022) 132 Hirsch-Luipold (2022) 237, 238, 239, 240, 245, 246, 247, 248, 249, 250 Huttner (2013) 124, 135, 197, 222, 255, 257 Iricinschi et al. (2013) 66, 129, 200 James (2021) 62, 70 Janowitz (2002) 18, 40, 48, 70, 75, 79, 83, 84 Johnston and Struck (2005) 179 Jonquière (2007) 30, 31, 39, 40, 43, 44, 88, 89, 248 Joosse (2021) 230, 232 Jouanna (2012) 69 Karfíková (2012) 306 Kessler (2004) 84, 112, 131 Kitzler (2015) 13 Klawans (2019) 9, 120, 121, 138, 139, 150 König (2012) 175, 298 Lampe (2003) 79 Langworthy (2019) 154 Levine Allison and Crossan (2006) 182, 223, 341 Liapis and Petrides (2019) 126, 130, 131 Linjamaa (2019) 11, 60, 69, 70, 76, 77, 78, 112, 121, 123, 131, 133, 138, 146, 147, 174, 191, 192, 203, 204, 210, 211, 212, 219, 220, 222, 249, 252, 254, 256, 270 Luck (2006) 466 Lunn-Rockliffe (2007) 59, 140, 143 Maier and Waldner (2022) 170 Malherbe et al (2014) 192, 418, 489, 584, 610, 611, 616, 620, 628, 665, 666, 667, 668, 669, 671, 675, 676, 677, 784, 792, 816, 817, 818, 819, 820, 821, 822, 823, 824, 825, 826, 827, 828, 829, 830, 831, 832, 833, 834, 835, 836, 837, 838, 839, 840, 841, 842, 843, 844, 845, 846, 847, 848, 849, 850, 851, 852, 853, 854, 855, 856, 863, 875, 876, 877, 878, 879, 899, 909 Maso (2022) 84, 86 McGowan (1999) 21, 93, 107, 109, 116, 155, 160, 162, 216 Mitchell and Pilhofer (2019) 17, 126 Motta and Petrucci (2022) 82, 138, 148 Neusner Green and Avery-Peck (2022) 89, 90, 91, 92, 93, 95 Osborne (2001) 2, 33, 89, 97, 148, 232, 235 Penniman (2017) 20, 85, 91, 92, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 106, 169, 247 Pollmann and Vessey (2007) 86 Potter Suh and Holladay (2021) 444, 445, 446 Roskovec and Hušek (2021) 40, 41, 42, 43, 47 Russell and Nesselrath (2014) 83 Salvesen et al (2020) 132, 225 Sly (1990) 133 Stanton (2021) 27, 36, 180, 181, 182, 183, 184, 189, 190, 193, 194, 205, 219, 220, 225, 228, 229, 231, 232, 233, 234, 235, 236, 238, 239, 244, 247, 256 Steiner (2001) 91, 136, 137 Taylor and Hay (2020) 47, 119, 123, 128, 132, 167, 321, 348 Tite (2009) 15, 154, 261 Toloni (2022) 157, 201 Van der Horst (2014) 45 Wardy and Warren (2018) 208, 209, 215 Widdicombe (2000) 49 Williams (2009) 106, 125, 205, 213 de Ste. Croix et al. (2006) 158, 159, 357, 358, 359, 360, 368 van , t Westeinde (2021) 170
alexandria, clement of life of	Moss (2012) 155
alexandria, clement of miscellanies, david and the greeks	Cosgrove (2022) 318
alexandria, clement of stromateis, song-passing	Cosgrove (2022) 315
alexandria, community/communities, jewish	Piotrkowski (2019) 187, 195, 240, 412
alexandria, conflicts in	Moss (2012) 146, 155, 198, 199
alexandria, contact of jews of with rabbinic traditions	Feldman (2006) 147
alexandria, controversial or polemical aspects, clement of	Boulluec (2022) 369, 370, 371, 372, 373, 374, 375, 376
alexandria, conversion language, philo of	Potter Suh and Holladay (2021) 105
alexandria, creation eternal, philo of	Potter Suh and Holladay (2021) 147
alexandria, creation theology, philo of	Potter Suh and Holladay (2021) 210, 211
alexandria, creation, according to philo of	Hoenig (2018) 248, 249, 250
alexandria, cult of aiōn	Renberg (2017) 559
alexandria, cult of asklepios	Renberg (2017) 343, 426
alexandria, cyril of	Arthur-Montagne DiGiulio and Kuin (2022) 214 Azar (2016) 153, 155, 157, 159, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 204, 206 Corrigan and Rasimus (2013) 200, 586, 587, 588 Dijkstra and Raschle (2020) 354, 400 Doble and Kloha (2014) 281, 284, 294 Frede and Laks (2001) 225 Geljon and Runia (2019) 168, 249 Geljon and Vos (2020) 106, 107, 109, 110, 112, 113, 114, 115, 116, 117, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130 Iricinschi et al. (2013) 235, 243, 252, 255, 258, 259, 261, 263, 264, 267, 268, 269, 270 Kahlos (2019) 22, 42, 43, 46, 70, 71, 72, 73, 78, 96, 110, 111, 129, 130 Karfíková (2012) 164, 298 Kessler (2004) 46, 66, 69, 71, 84, 92, 107, 112, 116, 125, 132 Klein and Wienand (2022) 25, 148, 153, 173, 175 Levison (2009) 373 Marmodoro and Prince (2015) 92 Mendez (2022) 132, 135, 136 Mitchell and Pilhofer (2019) 37 Poorthuis and Schwartz (2014) 118 Salvesen et al (2020) 363 Wilson (2018) 266 de Ste. Croix et al. (2006) 264, 291, 299
alexandria, cyril of bishop, and cyrus and john at menouthis	Renberg (2017) 370, 372
alexandria, cyril of bishop, elimination of isis cult at menouthis	Renberg (2017) 374, 376, 377, 387
alexandria, cyril of bishop, rebuttal of emperor julians polemic	Renberg (2017) 110, 755
alexandria, cyril, bishop of	Hahn Emmel and Gotter (2008) 70, 73, 78, 216, 304, 347, 355
alexandria, de opificio mundi, philo of	Hoenig (2018) 248, 249
alexandria, debates on writings of philo of	Kraemer (2010) 62, 63, 64, 65, 66
alexandria, definition of courage, philo of	Mermelstein (2021) 68, 73, 80, 82, 83, 85, 87, 91, 92, 93
alexandria, definition of wisdom, philo of	Mermelstein (2021) 84
alexandria, delegations to rome by, philo of	Taylor and Hay (2020) 3, 4, 36, 45, 46
alexandria, delta quarter	Rizzi (2010) 126, 127, 131, 132
alexandria, demetrios of phaleron, blindness cured by sarapis at	Renberg (2017) 336, 337, 342, 351
alexandria, demetrios, bishop of	Neusner Green and Avery-Peck (2022) 97
alexandria, destruction of serapeum	Dijkstra and Raschle (2020) 1, 286, 288, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301
alexandria, devotions to st. stephen and, cyril, bishop of	Kraemer (2020) 265, 266
alexandria, diaspora consciousness of philo of	Lidonnici and Lieber (2007) 195, 196, 197
alexandria, didymus of	Langworthy (2019) 27, 41, 42, 43, 45
alexandria, dionysios of	Bremmer (2017) 351
alexandria, dionysius of	Borg (2008) 300 Del Lucchese (2019) 211 Johnson and Parker (2009) 276 Lampe (2003) 101 Mitchell and Pilhofer (2019) 21 Widdicombe (2000) 122, 123, 124, 125, 140, 149, 194, 210 Yates and Dupont (2020) 166 de Ste. Croix et al. (2006) 60, 140 van , t Westeinde (2021) 225
alexandria, dionysius, of	Breytenbach and Tzavella (2022) 297, 298, 354, 441
alexandria, dioscorus of	Huttner (2013) 316, 317, 318, 319, 320, 325, 326, 327, 328 de Ste. Croix et al. (2006) 264, 274, 277, 278, 279, 282, 283, 284, 291, 299, 300, 301, 302, 303, 304, 317
alexandria, divine, pedagogy, clement of	Ward (2022) 162
alexandria, edition, authoritative/official, of the jewish law, in	Honigman (2003) 59, 75, 128, 135
alexandria, educator, clement of	König (2012) 137, 140, 144, 145, 146, 147, 148, 149, 152
alexandria, egypt	Bay (2022) 39, 40 Borg (2008) 68, 69, 70, 74, 78, 411 Bruun and Edmondson (2015) 125, 165, 183, 574, 673 Stanton (2021) 66, 76, 178
alexandria, egypt, museum	Borg (2008) 69, 300
alexandria, egyptians, and	Salvesen et al (2020) 375
alexandria, emending text of john, cyril of	Azar (2016) 192
alexandria, emulation, athanasius of	Dilley (2019) 237
alexandria, eudorus of	Cornelli (2013) 327, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 398, 399, 400, 401 Del Lucchese (2019) 254 Frede and Laks (2001) 159, 163, 228, 231, 292, 309 Iricinschi et al. (2013) 110 Wilson (2022) 193, 195, 200 d, Hoine and Martijn (2017) 43
alexandria, eulogius of	Doble and Kloha (2014) 229, 237
alexandria, eunostos harbour	Rizzi (2010) 131
alexandria, eutychius of	Klein and Wienand (2022) 178, 287, 288
alexandria, evidence for baptism, philo of	Potter Suh and Holladay (2021) 544
alexandria, exegesis of exodus, philo of	Kraemer (2010) 83, 84, 85, 86, 87, 88, 96, 97, 98, 99, 100, 101
alexandria, exegesis, in	Birnbaum and Dillon (2020) 44, 45, 239, 240, 242
alexandria, exegesis, in clement of	Boulluec (2022) 282, 283, 286, 290, 291, 292, 293, 294, 295, 296, 297, 305, 307, 308, 334, 344, 349, 350, 351, 401, 408, 409, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436
alexandria, exposition of the law, philo of	Taylor and Hay (2020) 31, 32, 63
alexandria, expulsion of jews from	Kraemer (2020) 215, 216, 217, 219, 221, 224, 266, 269, 348, 352
alexandria, factionalism in	Azar (2016) 155, 157
alexandria, family and life of philo of	Taylor (2012) 37, 142 Taylor and Hay (2020) 3, 160, 162, 164, 235, 238
alexandria, fear of god, theodora of	Dilley (2019) 148, 167, 168, 173
alexandria, festal letter, athanasius of	Dilley (2019) 27, 39
alexandria, first movements, mentioned by philo of	Sorabji (2000) 343
alexandria, first movements, philo of	Sorabji (2000) 343, 345, 346
alexandria, flavius, clement of	Edmondson (2008) 174, 175, 176, 177, 178, 188
alexandria, george of	Amendola (2022) 199 Mitchell and Pilhofer (2019) 102 Tanaseanu-Döbler and von Alvensleben (2020) 29
alexandria, gift to temple, alexander, alabarch of	Levine (2005) 56
alexandria, gnostic, reputed carpocrates of sorcerer	Luck (2006) 68, 476
alexandria, god and evil, philo of	Potter Suh and Holladay (2021) 96, 143
alexandria, god, in clement of	Ward (2022) 144, 145, 146, 147, 148, 149, 150, 151, 152, 153
alexandria, god’s eternal creativity, philo of	Potter Suh and Holladay (2021) 146, 147
alexandria, god’s indefatigability, philo of	Potter Suh and Holladay (2021) 147
alexandria, god’s resting, philo of	Potter Suh and Holladay (2021) 146, 147
alexandria, grammarian, orator and apion of poet	Csapo (2022) 120, 164
alexandria, great dionysia	Stavrianopoulou (2006) 104
alexandria, great synagogue	Rizzi (2010) 126, 130
alexandria, greek and jewish rivalry in	Manolaraki (2012) 38, 39, 40
alexandria, greeks of	Salvesen et al (2020) 184, 355, 359
alexandria, gregor, bishop of	Hahn Emmel and Gotter (2008) 56
alexandria, group song, clement of	Cosgrove (2022) 190
alexandria, gymnasium	Salvesen et al (2020) 216
alexandria, hadrianeion, hadrian’s library	Rizzi (2010) 31, 116
alexandria, hazing, theodora of	Dilley (2019) 77
alexandria, hellenization, philo of	Potter Suh and Holladay (2021) 285
alexandria, hephaistos, prefect of	Tanaseanu-Döbler and von Alvensleben (2020) 274, 275, 276
alexandria, heptastadium	Salvesen et al (2020) 218, 245, 246, 247, 252
alexandria, heresy and epistemology, clement of	Boulluec (2022) 384, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411
alexandria, heresy in	Azar (2016) 93
alexandria, heresy opposed by, cyril of	Azar (2016) 155, 157, 168, 169, 170, 177, 178, 182, 183, 199, 200, 202
alexandria, hermeneutical background of cyril of	Azar (2016) 159, 161, 162, 199, 200, 202
alexandria, hermeneutics of philo of	Dawson (2001) 116
alexandria, hermias of	Erler et al (2021) 36, 60, 62, 180, 183, 184, 185, 186, 187, 188, 189, 190, 191, 194, 195, 196, 197, 199, 216 Inwood and Warren (2020) 209, 212 d, Hoine and Martijn (2017) 14, 22, 32, 40, 41, 214, 277
alexandria, hero of	Cosgrove (2022) 254 Inwood and Warren (2020) 10 Jouanna (2018) 585 Lightfoot (2021) 208, 211, 212, 213, 214
alexandria, herodes of	Frede and Laks (2001) 241
alexandria, hierocles of	Joosse (2021) 25, 224 Russell and Nesselrath (2014) 135, 144, 145, 154, 155
alexandria, hippocrates and galen	Jouanna (2012) 290, 310
alexandria, hippodrome	Salvesen et al (2020) 181, 189
alexandria, historical background of cyril of	Azar (2016) 155, 157
alexandria, home of religious experts	Davies (2004) 249
alexandria, hope, compatible with apatheia in clement of	Sorabji (2000) 387
alexandria, hosted by ptolemy philadelphus, festivals, in	Cosgrove (2022) 164, 165
alexandria, humans quadripartite, philo of	Potter Suh and Holladay (2021) 221
alexandria, hymn to christ, clement of	Cosgrove (2022) 328
alexandria, hypatia and, cyril, bishop of	Kraemer (2020) 217, 219
alexandria, ḥor of sebennytos, consults lector-priest at	Renberg (2017) 721
alexandria, immovable, olympius of	Corrigan and Rasimus (2013) 280
alexandria, importance of	Feldman (2006) 58, 59
alexandria, in arachosia, kandahar, bactria	Stavrianopoulou (2013) 374, 375
alexandria, in caesarea before outbreak of war against romans, pogrom, in	Feldman (2006) 176
alexandria, in egypt	Marek (2019) 242, 244, 298, 299, 303, 529
alexandria, in egypt, intellectuals	Marek (2019) 485, 486, 493
alexandria, in egypt, museion and library	Marek (2019) 243
alexandria, in egyptian trade, kôm el dikka	Parkins and Smith (1998) 195
alexandria, in john of nikiu, expulsion of jews from	Kraemer (2020) 219, 220
alexandria, in the troad	Gygax and Zuiderhoek (2021) 256 Liapis and Petrides (2019) 95 Marek (2019) 92, 213, 226, 366, 415, 442
alexandria, in the troad, python of byzantium, sositheus of	Liapis and Petrides (2019) 95, 121, 140
alexandria, influence on origen, philo of	Dawson (2001) 231
alexandria, instruction in the lifestyle/rule, theodora of	Dilley (2019) 78, 79
alexandria, invisible, olympius of	Corrigan and Rasimus (2013) 11, 113, 392, 393, 397
alexandria, ioses of	Kraemer (2020) 221, 348
alexandria, isidore of	d, Hoine and Martijn (2017) 9, 19, 21, 22
alexandria, iulius caesar, c., at	Konrad (2022) 132, 133, 134, 135
alexandria, jerusalem, compared with	Feldman (2006) 59 Honigman (2003) 18, 23, 24, 25, 29, 87, 88
alexandria, jewish community of alexander the great	Schiffman (1983) 28, 45
alexandria, jewish ethnarch	Salvesen et al (2020) 314
alexandria, jewish inscriptions from	Kraemer (2020) 220, 221, 278
alexandria, jewish mob violence in	Azar (2016) 197
alexandria, jewish mysticism, philo of	Potter Suh and Holladay (2021) 237
alexandria, jewish philo of philosopher, apatheia and metriopatheia alternative ideals but apatheia is progress	Sorabji (2000) 385, 386
alexandria, jewish philo of philosopher, confused with bites	Sorabji (2000) 50, 51
alexandria, jewish philo of philosopher, emotions helpful	Sorabji (2000) 386
alexandria, jewish philo of philosopher, eupatheiai	Sorabji (2000) 50, 51
alexandria, jewish philo of philosopher, first movements applied to biblical stories	Sorabji (2000) 343, 345, 346
alexandria, jewish philo of philosopher, pity valued and compatible with apatheia	Sorabji (2000) 386, 389, 390
alexandria, jewish philo of philosopher, praises semianchorite community	Sorabji (2000) 358
alexandria, jewish philo of philosopher, repentance valued	Sorabji (2000) 233, 386
alexandria, jewish philo of philosopher, sex in marriage only for procreation	Sorabji (2000) 276
alexandria, jewish philo of philosopher, some pleasures necessary	Sorabji (2000) 386
alexandria, jewish philosopher, philo of eutolmia, good mettle	Sorabji (2000) 51
alexandria, jewish quarter	Rizzi (2010) 126, 127
alexandria, jewish writings of	Salvesen et al (2020) 117, 132, 145, 146, 168
alexandria, jews expelled from	Azar (2016) 196, 197, 198
alexandria, jews in	Geljon and Runia (2013) 5, 124, 159, 198
alexandria, jews of	Bickerman and Tropper (2007) 299, 313, 504, 613 Salvesen et al (2020) 3, 13, 171, 314, 334, 335, 363
alexandria, jews of as outsiders	Birnbaum and Dillon (2020) 19, 236, 333, 337
alexandria, jews, judaism, in	Nasrallah (2019) 189, 190, 194, 195
alexandria, jews/judeans/ioudaioi, in	Gruen (2020) 65, 147, 148, 158, 159
alexandria, joy, khara, latin gaudium, stoic eupatheia, shed by perfected christians, clement of	Sorabji (2000) 387
alexandria, judaeans, of	Stavrianopoulou (2013) 207, 208, 211, 212, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 349, 350
alexandria, judah ha-levi’s poetry and	Salvesen et al (2020) 532, 534, 538, 539, 540, 541, 543, 546, 548, 550, 551, 552, 554, 555, 556, 557, 558, 560, 562
alexandria, judaism defence of philo of	Taylor and Hay (2020) 5, 6, 7, 23, 24, 31, 38, 178, 224
alexandria, judaism in	Azar (2016) 93, 94, 155, 196, 197, 198, 199
alexandria, judaism in asia minor, philo of	Potter Suh and Holladay (2021) 610
alexandria, judaism in attica, philo of	Potter Suh and Holladay (2021) 612
alexandria, judaism in egypt, philo of	Potter Suh and Holladay (2021) 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228
alexandria, kibotos harbour	Rizzi (2010) 131
alexandria, law of moses, philo of	Najman (2010) 87, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 110, 111, 112, 113, 114, 115, 116, 151, 152, 153, 154
alexandria, law schools at	Humfress (2007) 83
alexandria, leonidas of	Ando (2013) 172
alexandria, letters of cyril of	Azar (2016) 198, 199
alexandria, letters to virgins, athanasius of	Dilley (2019) 43, 44
alexandria, libraries	Marek (2019) 242
alexandria, libraries in	Taylor (2012) 215, 301
alexandria, libraries, of	Satlow (2013) 111
alexandria, library	Rizzi (2010) 31, 126
alexandria, library in mousike, museum of	Johnson and Parker (2009) 243
alexandria, library in serapeum, its destruction	Hahn Emmel and Gotter (2008) 301
alexandria, library of	Allen and Dunne (2022) 10, 68, 70, 71 Csapo (2022) 40, 157 Halser (2020) 122, 123, 139 Jouanna (2018) 88, 89, 90 Kalmin (2014) 87, 88 Liapis and Petrides (2019) 333, 334, 335, 336, 338, 339, 340 Rohmann (2016) 241, 243, 244, 245, 246, 247, 248, 249, 250, 260, 282 Rutledge (2012) 22 Salvesen et al (2020) 91, 168, 169, 218, 252
alexandria, life of antony, athanasius of	Dilley (2019) 122, 257, 258
alexandria, life of theodora of	Dilley (2019) 73, 77, 78, 79
alexandria, literary output of cyril of	Azar (2016) 157
alexandria, love for god as involving love, clement of euphrosunē, a kind of joy	Sorabji (2000) 388
alexandria, lucius of	Kahlos (2019) 45, 46
alexandria, lucius, bishop of	Hahn Emmel and Gotter (2008) 56
alexandria, lykon of philosopher	Henderson (2020) 265
alexandria, macarius of	Cain (2016) 198, 208
alexandria, marian devotion controversies and, cyril, bishop of	Kraemer (2020) 255
alexandria, medical schools	Pollmann and Vessey (2007) 45
alexandria, medical writers, greek, vivisection at	Graver (2007) 235
alexandria, miscellanies, clement of	Moss (2012) 146
alexandria, mithraeum	Hahn Emmel and Gotter (2008) 346, 348, 356
alexandria, mixed metaphors in clement of	Peppard (2011) 155
alexandria, montanism at?	Tabbernee (2007) 55, 56, 57, 58, 59, 60, 61, 282
alexandria, moral criticism of heresy, clement of	Boulluec (2022) 345, 346, 347, 348, 349, 350, 351, 352, 437, 438, 440, 441, 442, 443, 444, 445, 446
alexandria, moses, philo of	Potter Suh and Holladay (2021) 228, 247
alexandria, mosque of one thousand columns	Rizzi (2010) 130
alexandria, museion	Tanaseanu-Döbler and von Alvensleben (2020) 228
alexandria, museum	Salvesen et al (2020) 289
alexandria, nanaion	Rizzi (2010) 31
alexandria, nearby christian shrine of three children/hebrews	Renberg (2017) 776
alexandria, necropolis	Manolaraki (2012) 214
alexandria, nemesion	Salvesen et al (2020) 349
alexandria, nicanor of	Fonrobert and Jaffee (2007) 131
alexandria, number of jews in	Feldman (2006) 95
alexandria, of delos, sarapieion, temple of sarapis, of	Stavrianopoulou (2013) 146
alexandria, of egypt	Baumann and Liotsakis (2022) 47
alexandria, of hindu kush	Baumann and Liotsakis (2022) 208
alexandria, of memphis, sarapieion, temple of sarapis, of	Stavrianopoulou (2013) 11, 124, 126, 161
alexandria, of tyana	Manolaraki (2012) 265, 266
alexandria, olympiodorus of	Motta and Petrucci (2022) 68, 70, 168, 172 Tanaseanu-Döbler and von Alvensleben (2020) 256
alexandria, olympius of	Corrigan and Rasimus (2013) 447, 449 Luck (2006) 161
alexandria, on automata, hero of	Mheallaigh (2014) 265, 266, 267, 268, 269
alexandria, on body and spirit, origen of	Dawson (2001) 62, 63, 77, 79
alexandria, on christian identity, origen of	Dawson (2001) 14
alexandria, on christians going to drinking parties, clement of	Cosgrove (2022) 304
alexandria, on circumcision, origen of	Dawson (2001) 40, 231, 240
alexandria, on cult statues, philo of	Gunderson (2022) 25, 26, 27, 28, 29, 30
alexandria, on destruction of judaism, origen of	Dawson (2001) 223
alexandria, on disagreements between sects, clement of	Boulluec (2022) 380, 381, 382, 383, 384, 385, 386, 387, 389, 390
alexandria, on discipleship, origen of	Dawson (2001) 194
alexandria, on divine providence, philo of	Marmodoro and Prince (2015) 132
alexandria, on flight, clement of	Moss (2012) 155, 156
alexandria, on heavenly bodies, philo of	Gunderson (2022) 25, 26, 27, 28, 29, 30, 33, 34, 35, 36, 37
alexandria, on interpretation of scripture, clement of	Boulluec (2022) 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436
alexandria, on jewish practice, cyril of	Azar (2016) 175, 176, 177, 178, 179, 181, 183, 184, 195
alexandria, on judaism, philo of	Lidonnici and Lieber (2007) 203, 204
alexandria, on magistrates under appian of dictator, termination of	Konrad (2022) 79, 82, 84
alexandria, on martyrdom, clement of	Moss (2012) 146, 147, 148, 149, 154, 155, 156, 157, 160
alexandria, on paraphrase, athanasius of	Dilley (2019) 120
alexandria, on philanthropia, philo of	Mermelstein (2021) 91, 92, 93, 94, 95
alexandria, on principles in mind of god, philo of	Marmodoro and Prince (2015) 78
alexandria, on raven, philo of	Hillier (1993) 77, 78, 79
alexandria, on scriptural interpretations, philo of	Gunderson (2022) 191, 192, 193, 194, 195, 196, 197, 198
alexandria, on self-control philo of sophrosyne	Mermelstein (2021) 85
alexandria, on singing of christians, clement of	Cosgrove (2022) 237, 238
alexandria, on song at dinner parties, clement of	Cosgrove (2022) 313, 314, 315, 316, 317, 318, 319, 320
alexandria, on sophistry of heretics, clement of	Boulluec (2022) 288, 289, 290, 291, 292, 293, 294, 295, 296
alexandria, on stoic cosmology and theology, philo of	Engberg-Pedersen (2010) 24
alexandria, on sulla’s dictatorship, appian of	Konrad (2022) 143, 144
alexandria, on the gulf of issos	Marek (2019) 289
alexandria, on unassented feelings, philo of	Graver (2007) 103, 104, 105
alexandria, on, musicological categories, clement of	Cosgrove (2022) 316, 317, 318
alexandria, oracular mode of scripture, athanasius of	Dilley (2019) 142, 143
alexandria, orestes and, cyril, bishop of	Kraemer (2020) 215, 216, 217, 219, 225, 352
alexandria, organization of commentary by, cyril of	Azar (2016) 163, 164, 180, 181, 200
alexandria, organization of jews in	Feldman (2006) 66
alexandria, origen and, cyril of	Azar (2016) 165, 166, 167, 168, 189
alexandria, origen of	Corrigan and Rasimus (2013) 99, 107, 127, 148, 181, 200, 220, 231, 232, 233, 235, 236, 294, 298, 310, 344, 388, 438, 452, 576, 577, 578, 586, 587, 588, 626 Langworthy (2019) 27, 42, 59, 60, 126, 149 Penniman (2017) 20, 85, 110, 111, 113, 114, 115, 116, 117, 118, 119, 120, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 136, 149, 169, 250, 260, 262
alexandria, origen, in	Azar (2016) 68, 93, 94
alexandria, orpheus, clement of	Potter Suh and Holladay (2021) 70, 73, 74
alexandria, osiris, at sarapieion, ?	Renberg (2017) 333
alexandria, paedagogus, clement of	Nuno et al (2021) 266
alexandria, paidagogos, clement of	Neusner Green and Avery-Peck (2022) 89
alexandria, paideia, philo of	Najman (2010) 246, 247, 248, 249, 250, 251, 252, 253, 255
alexandria, palace complex	Salvesen et al (2020) 218, 219
alexandria, palladas of	Brule (2003) 41 Verhelst and Scheijnens (2022) 33, 41, 42
alexandria, pappus of	Motta and Petrucci (2022) 177, 196
alexandria, paraenetic intentions of cyril of	Azar (2016) 157, 159, 161, 162, 174, 179, 184, 185, 195
alexandria, patriarch, cyril of	Gygax and Zuiderhoek (2021) 276
alexandria, patriarchate of	Berglund Crostini and Kelhoffer (2022) 441
alexandria, pauline influence of cyril of	Azar (2016) 162, 164, 181
alexandria, pedagogue, clement of	Dilley (2019) 125, 157
alexandria, perceived as anti-jewish, cyril of	Azar (2016) 153
alexandria, perfected humans will do without eupatheiai, eupatheiai, equanimous states, clement of	Sorabji (2000) 387
alexandria, perfection, philo of	Najman (2010) 222, 223, 224, 225, 226, 227, 246, 247, 248, 249, 250, 251, 252, 253, 255
alexandria, periegetes, dionysius of	Bianchetti et al (2015) 326
alexandria, peter mongus, bishop of	Hahn Emmel and Gotter (2008) 136, 144, 145
alexandria, peter of	Cain (2016) 46 Kahlos (2019) 37 de Ste. Croix et al. (2006) 50, 63, 95, 155, 158, 160, 161, 175, 364
alexandria, peter, bishop of	Ando and Ruepke (2006) 122 Dijkstra and Raschle (2020) 61, 369 Hahn Emmel and Gotter (2008) 47, 56 Rupke (2016) 87
alexandria, pharos	Rizzi (2010) 136
alexandria, pharos of	Jenkyns (2013) 337, 338
alexandria, pharos, island of	Salvesen et al (2020) 218, 219, 220, 244, 245, 246, 247, 248, 249, 250, 251, 252
alexandria, pharos, lighthouse	Salvesen et al (2020) 218, 220, 238, 245, 246, 251
alexandria, pharos, port of	Manolaraki (2012) 38, 136, 144, 145, 148, 150, 176, 178, 188, 189, 192, 258
alexandria, phileas of	Pinheiro et al (2015) 136
alexandria, philo of	Amendola (2022) 57 Bar Asher Siegal (2018) 114, 115, 116, 120, 152 Bay (2022) 93, 101, 113 Bett (2019) 93, 94, 98 Bianchetti et al (2015) 390 Bickerman and Tropper (2007) 112, 115, 131, 141, 142, 143, 146, 157, 185, 204, 214, 221, 267, 313, 587 Boulluec (2022) 30, 31, 53, 119, 120, 143, 144, 152, 153, 202, 228, 261, 262, 284, 326 Bricault and Bonnet (2013) 73 Brouwer (2013) 9, 81, 85 Carr (2004) 198, 244, 245, 246 Cornelli (2013) 338, 395, 399 Corrigan and Rasimus (2013) 4, 12, 13, 14, 15, 16, 18, 24, 25, 26, 27, 28, 29, 157, 169, 170, 171, 172, 173, 174, 175, 176, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 200, 202, 203, 204, 205, 206, 207, 209, 210, 211, 212, 213, 232, 310, 344, 346, 347, 348, 349, 350, 351, 382, 394, 395, 397, 398, 399, 435, 479, 560, 570, 571, 617 Crabb (2020) 89, 99, 119 Del Lucchese (2019) 170, 185, 205, 216, 219, 250, 251, 252, 253, 260, 264, 266, 272, 280, 281 Demoen and Praet (2009) 350 Dillon and Timotin (2015) 3, 4, 46, 48, 49, 50, 51, 52, 53, 100 Edelmann-Singer et al (2020) 101, 153 Eidinow and Kindt (2015) 139 Engberg-Pedersen (2010) 4, 16, 19, 24, 25, 26, 39, 209, 213, 217, 225, 235, 249, 252 Erler et al (2021) 108 Frede and Laks (2001) 228, 284, 285, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 305, 306, 307, 309, 310, 311 Gera (2014) 11, 265, 447, 451 Gerson and Wilberding (2022) 272 Gorain (2019) 60, 63 Graham (2022) 12, 23 Graver (2007) 239 Gray (2021) 82, 83, 103, 104, 137, 138, 139 Gunderson (2022) 5, 7, 9, 13, 21, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198 Hirsch-Luipold (2022) 76, 91, 92, 93, 94, 95, 97, 99, 100, 101, 102, 103, 104, 105, 109, 112, 113, 115, 116, 117, 118, 119, 120, 121, 128, 129, 130, 132, 134, 135, 136, 138, 143, 145, 146, 150, 151, 153, 157, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 242, 243, 244, 245 Hoenig (2018) 117 Honigman (2003) 2, 124, 125, 135 Horkey (2019) 20, 84, 85, 86, 87, 271, 272, 280, 281, 282, 283, 284, 285, 286, 289, 290, 291, 293 Huttner (2013) 76 Inwood and Warren (2020) 195, 198 Iricinschi et al. (2013) 26, 111, 112, 113, 114, 141, 302, 415, 420 Kaplan (2015) 16, 17, 35 Kraemer (2010) 57 Kraemer (2020) 22, 311 Levine Allison and Crossan (2006) 10, 11, 21, 22, 31, 33, 35, 36, 58, 69, 225, 247, 297, 299, 300, 301, 305, 306 Liapis and Petrides (2019) 128, 135 Lidonnici and Lieber (2007) 15, 17, 149, 153, 154, 158, 195, 196, 197, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 213, 214, 215, 216, 217, 219, 220, 223, 224, 225 Long (2006) 123 Lorberbaum (2015) 151, 245, 269, 272 Luck (2006) 377 Maier and Waldner (2022) 27, 156 Malherbe et al (2014) 56, 189, 441, 727, 768, 843, 848, 861 McGowan (1999) 56, 69, 79, 120, 144 Merz and Tieleman (2012) 134 Motta and Petrucci (2022) 150, 210 Nasrallah (2019) 188, 189, 190, 195, 198, 246 Neusner Green and Avery-Peck (2022) 33, 40 Nuno et al (2021) 266 O, Daly (2020) 64, 294 Penniman (2017) 54, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 76, 143, 144, 235, 236 Potter Suh and Holladay (2021) 5, 44, 56, 94, 95, 96, 105, 143, 146, 147, 174, 179, 191, 196, 200, 201, 204, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 237, 247, 285, 331, 610, 612 Rowland (2009) 29, 42, 71, 164, 307, 374, 540, 560, 561, 562, 606 Salvesen et al (2020) 3, 4, 89, 93, 94, 99, 100, 109, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 140, 144, 145, 170, 171, 172, 186, 190, 204, 206, 209, 210, 211, 212, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 296, 305, 306, 314, 355, 357, 358, 360, 362, 370, 379, 389, 603 Secunda (2014) 135 Taylor (2012) 5, 10, 22, 23, 24, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 49, 56, 224, 225 Vazques and Ross (2022) 11 Vinzent (2013) 7, 8, 32, 116, 117, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 201, 215, 216, 217, 218, 219, 220, 221, 222 Ward (2022) 36, 37, 38, 39, 40, 41, 89, 111, 112 Williams (2009) 126 d, Hoine and Martijn (2017) 118, 195
alexandria, philo of choirs, characterization of	Kraemer (2010) 94, 101
alexandria, philo of ecstasy, four types	Potter Suh and Holladay (2021) 226
alexandria, philo of judaism, writings on and	Taylor (2012) 22, 24
alexandria, philo of marriage, view of	Taylor (2012) 71
alexandria, philo of therapeutae, representation of	Kraemer (2010) 66, 96, 97, 98, 99, 100, 101, 109, 110, 111, 112, 113, 114
alexandria, philo of therapeutrides, characterization of	Kraemer (2010) 81
alexandria, philo the epic poet, might have composed poem in jerusalem or	Feldman (2006) 96
alexandria, philo, clement of basil, but clement means taking pity	Sorabji (2000) 390, 391
alexandria, philo, clement of basil, only god is superior enough genuinely to pity	Sorabji (2000) 390, 391
alexandria, philo, clement of basil, sympathy not imply emotion	Sorabji (2000) 390
alexandria, philosophical schools	Tanaseanu-Döbler and von Alvensleben (2020) 168, 250
alexandria, philosophical, training of philo of	Taylor and Hay (2020) 46, 65
alexandria, philosophy at	Geljon and Runia (2013) 28
alexandria, philo’s perspective on	Salvesen et al (2020) 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252
alexandria, plague, associated with	Salvesen et al (2020) 247
alexandria, platonism of philo of	Dawson (2001) 51
alexandria, plutarch, influence on clement of	Cosgrove (2022) 315
alexandria, pogrom, in	Feldman (2006) 163, 164
alexandria, politeuma	Salvesen et al (2020) 314
alexandria, politeuma, jewish, in	Honigman (2003) 100, 128, 131, 132, 133, 138
alexandria, polybios, historian, view of	Stavrianopoulou (2013) 229, 332, 333, 345, 346, 347, 348, 349, 350, 351, 352, 353
alexandria, pompey’s monument near	Salvesen et al (2020) 349, 352
alexandria, popular singing, clement of	Cosgrove (2022) 237, 238
alexandria, population of jews in	Feldman (2006) 218
alexandria, positive use of philosophy, clement of	Boulluec (2022) 281, 282, 283, 284, 285, 286, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322
alexandria, potamo of	Erler et al (2021) 90 d, Hoine and Martijn (2017) 34, 43
alexandria, potamon of	Maso (2022) 108
alexandria, prayer, jewry	Levine (2005) 93, 106, 159
alexandria, proclus of	de Ste. Croix et al. (2006) 243
alexandria, prominent in the roman empire	Manolaraki (2012) 30, 31, 32, 38, 40, 41, 101, 108, 126, 186, 211, 224, 225, 228, 230, 231, 233, 239, 240, 241
alexandria, proseuchai	Salvesen et al (2020) 216
alexandria, proterius of	de Ste. Croix et al. (2006) 210, 317
alexandria, protrepticos, clement of	Neusner Green and Avery-Peck (2022) 89
alexandria, protrepticus, clement of	Nuno et al (2021) 202, 267
alexandria, ps.-orpheus, clement of	Potter Suh and Holladay (2021) 83
alexandria, ps.-orpheus, cyril of	Potter Suh and Holladay (2021) 83, 84
alexandria, ptolemaea, festival, in	Jim (2022) 187, 188
alexandria, ptolemaic	Xinyue (2022) 25
alexandria, ptolemais, technitai, artists of dionysus, egyptian association cyprus	Csapo (2022) 38, 39, 40, 42, 43, 45, 46, 52, 78
alexandria, ptolemy i, in dynastic cult at	Jim (2022) 190
alexandria, question of citizenship of jews in	Feldman (2006) 58
alexandria, r. moses moses b. judah of grasso	Salvesen et al (2020) 24, 641, 642, 643, 644, 645
alexandria, rabbinic views of	Salvesen et al (2020) 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 383, 384, 387, 388, 389
alexandria, recounted by, sokrates of constantinople, conflicts between jews and christians in	Kraemer (2020) 352, 353
alexandria, recounted by, sokrates of constantinople, expulsion of jews in	Kraemer (2020) 2, 215, 216, 217, 219, 222, 224, 225
alexandria, reduction of diverse heresies to common errors, clement of	Boulluec (2022) 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369
alexandria, relationship between sects and philosophy, clement of	Boulluec (2022) 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 446, 447
alexandria, relationship to origen, clement of	O, Brien (2015) 253, 259, 273
alexandria, representation of the word clement of logos, of god	König (2012) 145, 147, 149, 174
alexandria, residents of rebuked by dio chrysostom	Manolaraki (2012) 239, 240, 241
alexandria, revelation, philo of	Najman (2010) 151, 152, 153, 154, 155, 156, 157, 158, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187
alexandria, rhakotis	Rizzi (2010) 131, 135
alexandria, sacramental, theology, clement of	Ward (2022) 158
alexandria, sages from	Birnbaum and Dillon (2020) 62
alexandria, sanctuary of sarapis and isis	Renberg (2017) 340
alexandria, sarapieion catacombs, sacred animals, egyptian	Renberg (2017) 333, 334, 336
alexandria, sarapieion of	Nuno et al (2021) 310
alexandria, sarapieion of parmeniskos	Renberg (2017) 340, 341
alexandria, sarapieion, adyta	Renberg (2017) 212, 334
alexandria, sarapieion, and incubation	Renberg (2017) 333, 334, 336, 337, 338, 339, 343, 380, 381, 382, 727
alexandria, sarapieion, and therapeutic dreams	Renberg (2017) 27
alexandria, sarapieion, audience of ḥor of sebennytos with ptolemies	Renberg (2017) 438
alexandria, sarapieion, claim of fraudulent miracles	Renberg (2017) 576, 577, 578
alexandria, sarapieion, cult statue	Renberg (2017) 346
alexandria, sarapieion, in artemidorus	Renberg (2017) 25, 27, 235, 337, 338, 726, 727
alexandria, sarapieion, in late antiquity	Renberg (2017) 370, 380, 381, 722, 723
alexandria, sarapieion, oracles and dream-oracles issued	Renberg (2017) 28
alexandria, sarapieion, pastophoria	Renberg (2017) 722, 723
alexandria, sarapieion, possible anubis shrine	Renberg (2017) 578
alexandria, sarapieion, possible link to aretalogies	Renberg (2017) 342, 343, 727
alexandria, sarapieion, possible presence of dream interpreters	Renberg (2017) 338, 726, 727
alexandria, sarapieion, possible presence of oracle	Renberg (2017) 380, 381, 382, 383, 384, 385, 386
alexandria, sarapieion, question of structure employed forincubation	Renberg (2017) 333, 334, 336
alexandria, sarapieion, relationship to canopus sarapieion	Renberg (2017) 339, 340
alexandria, sarapieion, sacred animal burials and subterranean passages	Renberg (2017) 333, 334, 336, 591
alexandria, sarapieion, temple of sarapis, of	Stavrianopoulou (2013) 11, 123, 132
alexandria, sarapis, cult of in thessalonica, statue in	Griffiths (1975) 269, 277, 314, 344
alexandria, sarapiss introduction to, alexandria,	Renberg (2017) 92, 404
alexandria, school of	Grypeou and Spurling (2009) 64, 72 Marmodoro and Prince (2015) 72
alexandria, school of allegorical hermeneutic of	Dawson (2001) 227
alexandria, school of antiochene criticism of	Dawson (2001) 53, 187
alexandria, schools in	d, Hoine and Martijn (2017) 8, 9, 29, 213, 214
alexandria, schools of neoplatonism	Champion (2022) 67, 68
alexandria, scriptural exercises, athanasius of	Dilley (2019) 140, 145
alexandria, sebasteion, caesareum	Salvesen et al (2020) 219
alexandria, second letter to virgins, athanasius of	Dilley (2019) 43
alexandria, seeing god, beatitudes, clement of	Potter Suh and Holladay (2021) 445, 446
alexandria, sema	Salvesen et al (2020) 219
alexandria, septuagint, reception of by jewish community of	Feldman (2006) 105
alexandria, serapeion	Tanaseanu-Döbler and von Alvensleben (2020) 130
alexandria, serapeum	Bricault et al. (2007) 471, 475 Hahn Emmel and Gotter (2008) 50, 55, 58, 79, 80, 81, 82, 83, 84, 91, 101, 102, 103, 104, 107, 145, 164, 170, 176, 180, 300, 336, 337, 338, 339, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360 Rizzi (2010) 112, 122, 126, 127, 131, 133, 135, 136, 137, 139
alexandria, serapeum of	Rojas(2019) 41
alexandria, setting of lxx translation	Salvesen et al (2020) 4, 116, 157, 169, 204
alexandria, setting, sibylline oracle, third, ptolemaic	Potter Suh and Holladay (2021) 54
alexandria, social conflict in	Taylor and Hay (2020) 2, 3, 4, 5, 7, 24, 31
alexandria, song-passing, clement of	Cosgrove (2022) 314, 315, 316, 357
alexandria, sophocles’ works in	Jouanna (2018) 462
alexandria, sotion of	Rohland (2022) 69
alexandria, soul, ascent of clement of	Potter Suh and Holladay (2021) 434, 445
alexandria, spending sabbaths not in synagogue, ancient synagogue, jews of	Cohen (2010) 244
alexandria, spirit, philo of	Potter Suh and Holladay (2021) 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228
alexandria, split in jethro, jewish community of	Feldman (2006) 151
alexandria, st., clement of	Damm (2018) 186, 187, 188
alexandria, statius’ celer in	Manolaraki (2012) 15, 186, 187, 188, 189, 191, 192, 211, 216
alexandria, stephanus of	Erler et al (2021) 203 Motta and Petrucci (2022) 163, 164, 165, 166, 169 d, Hoine and Martijn (2017) 188, 189, 203
alexandria, stoicism, stoics, philo of	Potter Suh and Holladay (2021) 247
alexandria, strabo, on the library of	Rutledge (2012) 22
alexandria, stromateis, clement of	Liapis and Petrides (2019) 130 Neusner Green and Avery-Peck (2022) 89
alexandria, synagogue in	Kraemer (2020) 196, 371
alexandria, synagogue in alexandria,	Goodman (2006) 149, 152, 221
alexandria, syrian origin taunted by people of	Isaac (2004) 349
alexandria, temple of anubis	Renberg (2017) 578
alexandria, temple of dyonisos	Rizzi (2010) 136
alexandria, temple of serapis in	Jenkyns (2013) 245
alexandria, templeof sarapis in	Collins (2016) 294
alexandria, temples	Hahn Emmel and Gotter (2008) 337, 351, 354
alexandria, the dialogue of timothy and aquila and, cyril, bishop of	Kraemer (2020) 224
alexandria, the museion	Rutledge (2012) 22
alexandria, theodora of	Dilley (2019) 73
alexandria, theodore of	Dilley (2019) 37
alexandria, theological, anthropology, clement of	Ward (2022) 155, 156, 157, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173
alexandria, theological, inquiry, clement of	Ward (2022) 62, 63
alexandria, theon of	Bianchetti et al (2015) 117 Damm (2018) 4, 5 Iricinschi et al. (2013) 136
alexandria, theophilus of	Cain (2013) 179, 214 Cain (2016) 21, 46, 83, 130, 266 Dijkstra and Raschle (2020) 288, 295, 297, 301 Iricinschi et al. (2013) 252, 259, 262, 263, 267, 269 Kahlos (2019) 71, 72 Mitchell and Pilhofer (2019) 148 Wilson (2018) 277, 278 de Ste. Croix et al. (2006) 240 van , t Westeinde (2021) 27, 189, 210, 211
alexandria, theophilus, bishop of	Hahn Emmel and Gotter (2008) 58, 80, 81, 82, 83, 84, 102, 103, 104, 107, 146, 147, 300, 302, 303, 308, 309, 342, 346, 347, 348, 349, 350, 354, 355, 359, 360
alexandria, thrasyllus of	Wolfsdorf (2020) 211, 213, 276
alexandria, timagenes of	Amendola (2022) 80 Isaac (2004) 136
alexandria, timothy of	Cain (2016) 46, 47, 49 Dilley (2019) 39 Hellholm et al. (2010) 973
alexandria, to be citizens, julius caesar, tablet of declaring jews in	Feldman (2006) 58
alexandria, to describe love for god, oikeiōsis, unity of mankind, oikeiōsis borrowed by clement of	Sorabji (2000) 388, 389
alexandria, to, constantinople, adamantios’s flight from	Kraemer (2020) 222, 348
alexandria, tomb paintings	Satlow (2013) 149
alexandria, tombs	Bricault et al. (2007) 474
alexandria, translation of cyril of	Azar (2016) 153, 157
alexandria, treatises, philo of	Taylor and Hay (2020) 5, 6, 36, 43, 178
alexandria, troas	Dignas (2002) 252
alexandria, two-level exegesis of cyril of	Azar (2016) 165, 166, 167, 168
alexandria, tychaeum	Hahn Emmel and Gotter (2008) 338, 353, 354
alexandria, under trajan	Salvesen et al (2020) 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361
alexandria, vespasian performs healing	Davies (2004) 169, 174
alexandria, vespasian, triumph of act of healing at	Griffiths (1975) 237, 269, 318, 327
alexandria, vespasian’s uprising in	Manolaraki (2012) 13, 23, 122, 123, 126, 173, 263, 264, 270
alexandria, violence against jews	Salvesen et al (2020) 295, 314
alexandria, visit of to	Feldman (2006) 164
alexandria, visual depiction of philo of	Taylor and Hay (2020) 47, 48
alexandria, vita antonii, athanasius, bishop of	Hahn Emmel and Gotter (2008) 114
alexandria, v–vii	Amendola (2022) 7, 10, 12, 13, 14, 15, 17, 38, 48, 51, 82, 87, 93, 94, 95, 96, 99, 101, 102, 128, 144, 212, 213, 231, 304, 305, 307, 308, 309
alexandria, women, judean women, in	Kraemer (2010) 60, 62, 64, 70, 72, 73
alexandria, writer, philo of	Marek (2019) 507
alexandria, zealots, in	Salvesen et al (2020) 357, 358, 359, 360, 361
alexandria, zeno of	Neusner Green and Avery-Peck (2022) 269
alexandria, ‘liberal’ tolerance of heresy, clement of	Boulluec (2022) 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345
alexandria, “literary, problem”, clement of	Ward (2022) 189, 190, 191, 192
alexandria/alexandrians	Gruen (2020) 35, 63, 64, 65, 84, 88, 96, 147, 148, 158, 159, 180
alexandrian, allegory/interpretation, alexandria	Frey and Levison (2014) 14, 356, 357
alexandrian, jewish community, alexandria, zealots in	Salvesen et al (2020) 357, 358, 359, 360, 361
alexandrian, jews and, cyril of alexandria	Azar (2016) 157, 174, 196, 197, 198, 199
alexandrian, jews, alexandria	Goodman (2006) 63, 237
alexandrian, scholarship, alexandria	Finkelberg (2019) 182, 344, 345, 347, 349, 350
alexandrian, scholarship, alexandria, allegory, allegorical interpretation	Finkelberg (2019) 225, 338
alexandrians, and dreams, alexandria	Renberg (2017) 67, 338, 380
alexandria’s, account of the ptolemaic embassy to jerusalem, eleazar, high priest in letter of aristeas, unnamed in philo of	Salvesen et al (2020) 226, 233, 239, 240, 241, 242
alexandria’s, quotations of aristobulus, clement of	Potter Suh and Holladay (2021) 64

List of validated texts:

267 validated results for "alexandria"

1. Septuagint, Tobit, 1.7 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, and cities

Found in books: Gera (2014) 451; Salvesen et al (2020) 99, 100; Taylor (2012) 31; Toloni (2022) 201

1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;' '. None

2. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria • Philo of Alexandria

Found in books: Frede and Laks (2001) 301; Levison (2009) 142

3. Hebrew Bible, Deuteronomy, 4.1-4.2, 5.9, 5.21, 9.19, 16.18, 17.15-17.16, 21.19-21.20, 22.15-22.19, 23.8, 32.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander the Great, Alexandria, Jewish community of • Alexandria • Alexandria, • Alexandria, Library of • Alexandria, Philo’s perspective on • Alexandria, setting of LXX translation • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria,Christian contemplative (γνωστικός) • Cyril of Alexandria • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Origen of Alexandria • Philo of Alexandria • edition, authoritative/official, of the Jewish Law, in Alexandria

Found in books: Azar (2016) 186; Boulluec (2022) 261, 262, 354, 355; Brooke et al (2008) 252; Brooten (1982) 46; Corrigan and Rasimus (2013) 200; Geljon and Runia (2013) 179; Gunderson (2022) 21; Hirsch-Luipold (2022) 243; Honigman (2003) 59; Novenson (2020) 52; Salvesen et al (2020) 169, 232, 233, 603, 635; Schiffman (1983) 28, 45; Sigal (2007) 132; Vinzent (2013) 179; Ward (2022) 177; Wilson (2010) 256

4.1. וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃
4.1. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃ 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃
5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃
9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃
16.18. שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃
17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃' '
22.15. וְלָקַח אֲבִי הנער הַנַּעֲרָה וְאִמָּהּ וְהוֹצִיאוּ אֶת־בְּתוּלֵי הנער הַנַּעֲרָה אֶל־זִקְנֵי הָעִיר הַשָּׁעְרָה׃ 22.16. וְאָמַר אֲבִי הנער הַנַּעַרָה אֶל־הַזְּקֵנִים אֶת־בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ׃ 22.17. וְהִנֵּה־הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא־מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר׃ 22.18. וְלָקְחוּ זִקְנֵי הָעִיר־הַהִוא אֶת־הָאִישׁ וְיִסְּרוּ אֹתוֹ׃ 22.19. וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃
23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃
32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃''. None

4.1. And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you. 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,
5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.
9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also.
16.18. Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.
17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’
22.15. then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate. 22.16. And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her; 22.17. and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city. 22.18. And the elders of that city shall take the man and chastise him. 22.19. And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.
23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.''. None

4. Hebrew Bible, Esther, 9.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Zealots in Alexandrian Jewish community • Alexandria, under Trajan • Philo of Alexandria • Zealots, in Alexandria

Found in books: Poorthuis and Schwartz (2014) 301; Salvesen et al (2020) 360

9.5. וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃''. None

9.5. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.''. None

5. Hebrew Bible, Exodus, 1.9-1.10, 2.10-2.15, 3.8, 3.14, 4.21-4.22, 7.11, 12.4, 12.14, 12.21-12.27, 14.21, 14.28, 15.1-15.18, 15.20-15.21, 15.27, 16.4-16.30, 20.17, 22.27, 23.7, 31.3, 33.18, 33.20, 34.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, • Alexandria, Judah Ha-Levi’s poetry and • Alexandria, and violence of • Alexandria, anti-Jewish riot • Angels, Philo of Alexandria • Athanasius of Alexandria • Claudius, Roman Emperor, advice of to Jews of Alexandria • Clement of Alexandria • Clement of Alexandria, Philos Platonizing conception of Hebrew Bible and • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria, positive use of philosophy • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,theological anthropology • Cyril of Alexandria • Judaism in Egypt, Philo of Alexandria • Olympius of Alexandria, Invisible • Origen of Alexandria, Christology of • Origen of Alexandria, allegorical reading of • Philo of Alexandria • Philo of Alexandria, • Philo of Alexandria, Abraham’s call in Ur • Philo of Alexandria, Angels • Philo of Alexandria, Platonizing approach to Hebrew Bible • Philo of Alexandria, Therapeutae, representation of • Philo of Alexandria, accounts of song and singers • Philo of Alexandria, choirs, characterization of • Philo of Alexandria, debates on writings of • Philo of Alexandria, exegesis of Exodus • Philo of Alexandria, on scriptural interpretations • Sibylline Oracle, Third, Ptolemaic Alexandria setting • Spirit, Philo of Alexandria • milk/meat imagery used by Clement of Alexandria

Found in books: Ayres and Ward (2021) 122; Azar (2016) 186; Bay (2022) 101; Birnbaum and Dillon (2020) 16; Bloch (2022) 23, 26; Boulluec (2022) 144, 309, 311, 343, 354, 355; Brooke et al (2008) 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 250, 251, 254; Brooten (1982) 87; Corrigan and Rasimus (2013) 348, 397; Dawson (2001) 13, 186; Feldman (2006) 582; Geljon and Runia (2019) 132; Gera (2014) 447, 451; Goldhill (2022) 108; Gray (2021) 138, 139; Gunderson (2022) 21, 196; Hirsch-Luipold (2022) 112, 113, 150; Kessler (2004) 66; Kraemer (2010) 66, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 105, 109; Lidonnici and Lieber (2007) 15, 214, 215, 224; Linjamaa (2019) 123; Neusner Green and Avery-Peck (2022) 92; Novenson (2020) 52, 270; Penniman (2017) 68, 69, 97, 98, 247; Poorthuis and Schwartz (2014) 299, 343, 358; Potter Suh and Holladay (2021) 5, 54, 56, 94, 191, 200, 216, 218, 225; Rowland (2009) 561; Salvesen et al (2020) 93, 94, 165, 539, 558; Taylor and Hay (2020) 23; Vinzent (2013) 5, 7, 215, 217, 219; Ward (2022) 167, 168, 169

1.9. וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃' '2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12. וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 2.13. וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
4.21. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כָּל־הַמֹּפְתִים אֲשֶׁר־שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ וְלֹא יְשַׁלַּח אֶת־הָעָם׃ 4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃
7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃
12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃
12.14. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃
12.21. וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃ 12.22. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃ 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 12.24. וּשְׁמַרְתֶּם אֶת־הַדָּבָר הַזֶּה לְחָק־לְךָ וּלְבָנֶיךָ עַד־עוֹלָם׃ 12.25. וְהָיָה כִּי־תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר יִתֵּן יְהוָה לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת־הָעֲבֹדָה הַזֹּאת׃ 12.26. וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 12.27. וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃
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4.21. וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃
14.28. וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא־נִשְׁאַר בָּהֶם עַד־אֶחָד׃
15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃
15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃
15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃
15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃
15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.27. וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ־שָׁם עַל־הַמָּיִם׃
16.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃ 16.5. וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם׃ 16.6. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו תַלִּינוּ עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 16.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 16.12. שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 16.13. וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה׃ 16.14. וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃ 16.15. וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה׃ 16.16. זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ׃ 16.17. וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט׃ 16.18. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי־אָכְלוֹ לָקָטוּ׃ 16.19. וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יוֹתֵר מִמֶּנּוּ עַד־בֹּקֶר׃ 16.21. וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס׃ 16.22. וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃ 16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ 16.24. וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּוֹ׃ 16.25. וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי־שַׁבָּת הַיּוֹם לַיהוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה׃ 16.26. שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה־בּוֹ׃ 16.27. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָאוּ׃ 16.28. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי׃ 16.29. רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃
20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃
22.27. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃
23.7. מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃
31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃
33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃
34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃''. None

1.9. And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us; 1.10. come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’
2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’ 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand. 2.13. And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’ 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’ 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
4.21. And the LORD said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go. 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.
7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.
12.14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever.
12.21. Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb. 12.22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning. 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. 12.24. And ye shall observe this thing for an ordice to thee and to thy sons for ever. 12.25. And it shall come to pass, when ye be come to the land which the LORD will give you, according as He hath promised, that ye shall keep this service. 12.26. And it shall come to pass, when your children shall say unto you: What mean ye by this service? 12.27. that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped.
1
4.21. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.
14.28. And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3. The LORD is a man of war, The LORD is His name. 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea. 15.5. The deeps cover them— They went down into the depths like a stone. 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea. 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’
15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.
15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?
15.12. Thou stretchedst out Thy right hand— The earth swallowed them.
15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.
15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.
15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18. The LORD shall reign for ever and ever.
15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.
15.27. And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.
16.4. Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not. 16.5. And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’ 16.6. And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt; 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’ 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’ 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’ 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. 16.11. And the LORD spoke unto Moses, saying: 16.12. ’I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.’ 16.13. And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp. 16.14. And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground. 16.15. And when the children of Israel saw it, they said one to another: a‘What is it?’—for they knew not what it was. And Moses said unto them: ‘It is the bread which the LORD hath given you to eat. 16.16. This is the thing which the LORD hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.’ 16.17. And the children of Israel did so, and gathered some more, some less. 16.18. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. 16.19. And Moses said unto them: ‘Let no man leave of it till the morning.’ 16.20. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them. 16.21. And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted. 16.22. And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses. 16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ 16.24. And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein. 16.25. And Moses said: ‘Eat that to-day; for to-day is a sabbath unto the LORD; to-day ye shall not find it in the field. 16.26. Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’ 16.27. And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. 16.28. And the LORD said unto Moses: ‘How long refuse ye to keep My commandments and My laws? 16.29. See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’ 16.30. So the people rested on the seventh day.
20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’
22.27. Thou shalt not revile God, nor curse a ruler of thy people.
23.7. Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.
31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
33.18. And he said: ‘Show me, I pray Thee, Thy glory.’
33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.' '. None

6. Hebrew Bible, Genesis, 1.1-1.7, 1.9-1.14, 1.20, 1.24, 1.26-1.29, 1.31, 2.2-2.3, 2.7-2.9, 2.17-2.18, 2.22, 3.14, 3.21, 3.23, 4.8, 4.11-4.12, 4.14, 4.16, 6.1-6.4, 9.20, 11.5, 14.19-14.20, 15.2-15.4, 15.8, 15.12-15.16, 15.18, 16.6-16.8, 16.12, 17.1, 18.8, 18.11-18.12, 18.14, 22.10-22.11, 23.4, 26.17-26.22, 26.27, 41.45 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Jews of, as outsiders • Alexandria, Judah Ha-Levi’s poetry and • Alexandria, and violence of • Alexandria, philosophy at • Alexandria, under Trajan • Angels, Philo of Alexandria • Appian of Alexandria • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Clement of Alexandria,sacramental theology • Clement of Alexandria,theological anthropology • Cyril of Alexandria • Cyril of Alexandria, Nonnus influenced by • Exegesis, in Clement of Alexandria • Jews in Alexandria • Judaism in Egypt, Philo of Alexandria • Moses b. Judah of Alexandria (R. Moses Grasso) • Olympius of Alexandria, Invisible • Origen of Alexandria • Philo of Alexandria • Philo of Alexandria, • Philo of Alexandria, Abraham’s prophetic inspiration • Philo of Alexandria, Angels • Philo of Alexandria, Anthropology bipartite • Philo of Alexandria, Anthropology summarized • Philo of Alexandria, Creation eternal • Philo of Alexandria, Creation theology • Philo of Alexandria, Ecstasy, four types • Philo of Alexandria, God’s eternal creativity • Philo of Alexandria, God’s indefatigability • Philo of Alexandria, God’s resting • Philo of Alexandria, Humans quadripartite • Philo of Alexandria, Therapeutae, representation of • Philo of Alexandria, allegorical interpretation • Philo of Alexandria, and Hellenistic Judaism • Philo of Alexandria, and Mosaic exegesis • Philo of Alexandria, and Stoicism • Philo of Alexandria, and the divine powers • Philo of Alexandria, and the logos • Philo of Alexandria, debates on writings of • Philo of Alexandria, exegesis of Exodus • Philo of Alexandria, on Abel • Philo of Alexandria, on Adam • Philo of Alexandria, on Cain • Philo of Alexandria, on God • Philo of Alexandria, on appropriation (οἰκείωσις) • Philo of Alexandria, on choice (προαίρεσις) • Philo of Alexandria, on likeness to/imitating god (ὁμοίωσις θεῷ) • Philo of Alexandria, on love for (one-)self (φιλαυτία) • Philo of Alexandria, on love for god/being loved by god (θεοφιλία) • Philo of Alexandria, on matter (ὕλη) • Philo of Alexandria, on providence (πρόνοια) • Philo of Alexandria, on scriptural interpretations • Philo of Alexandria, on the Tree of knowledge • Philo of Alexandria, on the creation of the world • Philo of Alexandria, on unassented feelings • Philo of Alexandria, on virtue (ἀρετή) • Spirit, Philo of Alexandria • appropriation (οἰκείωσις), Philo of Alexandria on • choice (αἵρεσις), Philo of Alexandria on • exegesis, in Alexandria • gods, Philo of Alexandria on • matter (ὕλη), Philo of Alexandria on • virtue (ἀρετή, virtus), Philo of Alexandria on

Found in books: Bay (2022) 101, 113; Bickerman and Tropper (2007) 141, 587; Birnbaum and Dillon (2020) 44, 333, 337; Boulluec (2022) 143, 302, 306, 307, 339, 340, 341, 356, 362, 363, 365, 395, 421; Bremmer (2008) 53; Brooke et al (2008) 164; Brouwer and Vimercati (2020) 80, 81, 84, 85, 86, 88, 90, 302; Carr (2004) 198; Collins (2016) 54; Corrigan and Rasimus (2013) 4, 11, 12, 13, 14, 18, 157, 180, 182, 183, 185, 212, 344, 369, 382, 394, 404, 586; Del Lucchese (2019) 252; Engberg-Pedersen (2010) 25; Esler (2000) 676; Geljon and Runia (2013) 4, 5, 28, 32, 34, 113, 117, 124, 130, 131, 143, 148, 159, 179, 183, 198, 204, 214, 224, 258, 261, 263; Geljon and Runia (2019) 142, 263; Goldhill (2022) 246; Graham (2022) 12; Graver (2007) 104; Gunderson (2022) 9, 191, 192, 193, 197, 198; Hirsch-Luipold (2022) 166, 168, 171, 172, 243; Horkey (2019) 20, 271, 283, 291; Iricinschi et al. (2013) 113, 114; Janowitz (2002) 84; Kraemer (2010) 66, 83, 114; Levine Allison and Crossan (2006) 297; Levison (2009) 327, 396; Lidonnici and Lieber (2007) 214; Lorberbaum (2015) 269; Niehoff (2011) 73, 92, 117, 118, 140, 146, 180; O, Daly (2020) 294; Penniman (2017) 63, 66, 250; Poorthuis and Schwartz (2014) 343; Potter Suh and Holladay (2021) 146, 147, 196, 210, 211, 214, 215, 216, 217, 218, 219, 220, 221, 223, 226, 227; Rowland (2009) 71, 164; Salvesen et al (2020) 93, 123, 128, 205, 354, 551, 643, 644; Secunda (2014) 135; Stanton (2021) 219, 229; Vinzent (2013) 117, 184; Ward (2022) 36, 37, 38, 39, 142, 143, 149, 150, 151, 158; Witter et al. (2021) 177, 178; Xenophontos and Marmodoro (2021) 20, 22

1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃
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׃
1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃
1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃

2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃
3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃
3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃
4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃
4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃
4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃
14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃
15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃
15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
16.6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃ 16.7. וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃ 16.8. וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃
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6.12. וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃
17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 22.11. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
23.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃
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6.17. וַיֵּלֶךְ מִשָּׁם יִצְחָק וַיִּחַן בְּנַחַל־גְּרָר וַיֵּשֶׁב שָׁם׃ 2
6.18. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 2
6.19. וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃
26.27. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃
41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃''. None

1.1. In the beginning God created the heaven and the earth. 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: ‘Let there be light.’ And there was light. 1.4. And God saw the light, that it was good; and God divided the light from the darkness. 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
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.
1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.
1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;
1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 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.’

2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them.
3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand. 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’
4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.20. And Noah, the man of the land, began and planted a vineyard.
11.5. And the LORD came down to see the city and the tower, which the children of men builded.
14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’ 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’ 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’
15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him. 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 15.14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance. 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’
15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
16.6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face. 16.7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 16.8. And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’
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6.12. And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’
17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.— 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
22.10. And Abraham stretched forth his hand, and took the knife to slay his son. 22.11. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
23.4. ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’
2
6.17. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there. 2
6.18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them. 2
6.19. And Isaac’s servants digged in the valley, and found there a well of living water. 26.20. And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him. 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah. 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’
26.27. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’
41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—' '. None

7. Hebrew Bible, Leviticus, 24.10-24.11, 24.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, under Trajan • Appian of Alexandria • Philo of Alexandria • Philo of Alexandria, on telling time

Found in books: Corrigan and Rasimus (2013) 346; Goldhill (2022) 64; Lidonnici and Lieber (2007) 213, 215, 216, 223, 225; Novenson (2020) 64; Salvesen et al (2020) 354

24.11. וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃
24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃' '. None

24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. 24.11. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.
24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.' '. None

8. Hebrew Bible, Numbers, 11.16-11.17, 24.7, 24.17, 25.11-25.13, 28.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, • Alexandria, Zealots in Alexandrian Jewish community • Alexandria, under Trajan • Appian of Alexandria • Cyril of Alexandria, Nonnus influenced by • Judaism in Egypt, Philo of Alexandria • Olympius of Alexandria, Invisible • Philo of Alexandria • Spirit, Philo of Alexandria • Zealots, in Alexandria • adjudication, Alexandria • prayer, Jewry, Alexandria

Found in books: Bickerman and Tropper (2007) 143; Brooten (1982) 46; Corrigan and Rasimus (2013) 397; Goldhill (2022) 298; Hirsch-Luipold (2022) 100, 102; Levine (2005) 93; Levine Allison and Crossan (2006) 301, 306; Potter Suh and Holladay (2021) 217, 227; Price Finkelberg and Shahar (2021) 261; Salvesen et al (2020) 358, 362

11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃
24.7. יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃
24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃
25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃
28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃''. None

11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
24.7. Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.
24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.
25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy. 25.12. Wherefore say: Behold, I give unto him My covet of peace; 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’
28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.''. None

9. Hebrew Bible, Proverbs, 1.7, 3.11, 3.19, 8.9, 8.22-8.23, 8.27, 8.30, 19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Jewish writings of • Alexandria, Judah Ha-Levi’s poetry and • Alexandria, setting of LXX translation • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, on sophistry of heretics • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, relationship between sects and philosophy • Clement of Alexandria,Christian contemplative (γνωστικός) • Philo of Alexandria • Philo of Alexandria, definition of wisdom

Found in books: Ayres and Ward (2021) 152; Boulluec (2022) 274, 288, 289, 362, 395; Champion (2022) 16; Grypeou and Spurling (2009) 13; Mermelstein (2021) 84; Niehoff (2011) 73; Rowland (2009) 164; Salvesen et al (2020) 116, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 543; Vinzent (2013) 179; Ward (2022) 177

1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃
3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃
3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃
8.9. כֻּלָּם נְכֹחִים לַמֵּבִין וִישָׁרִים לְמֹצְאֵי דָעַת׃
8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃
8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃' '
19.14. בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃''. None

1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline.
3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;
3.19. The LORD by wisdom founded the earth; By understanding He established the heavens.
8.9. They are all plain to him that understandeth, And right to them that find knowledge.
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.
8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep,
8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,
19.14. House and riches are the inheritance of fathers; But a prudent wife is from the LORD.' '. None

10. Hebrew Bible, Psalms, 1.1, 11.7, 17.15, 33.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Rabbinic views of • Clement of Alexandria, controversial or polemical aspects • Clement of Alexandria, heresy and epistemology • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,theological anthropology • Philo of Alexandria • Philo of Alexandria, debates on writings of

Found in books: Berglund Crostini and Kelhoffer (2022) 501; Boulluec (2022) 374, 375, 391; Brooke et al (2008) 250; Damm (2018) 16; Gunderson (2022) 21; Hirsch-Luipold (2022) 150; Iricinschi et al. (2013) 114; Kraemer (2010) 63; Levine (2005) 642; Salvesen et al (2020) 368; Vinzent (2013) 174, 183; Ward (2022) 132, 171, 172, 173

1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃
11.7. כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃
17.15. אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃
33.9. כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃' '. None

1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.
11.7. For the LORD is righteous, He loveth righteousness; the upright shall behold His face.
17.15. As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.
33.9. For He spoke, and it was; He commanded, and it stood.' '. None

11. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria

Found in books: Poorthuis and Schwartz (2014) 235; Toloni (2022) 201

12. Hebrew Bible, Isaiah, 1.26, 2.2-2.3, 9.1, 10.24, 11.15-11.16, 19.18-19.25, 41.8, 44.6, 63.11, 65.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander (the Great), settles Jews in Alexandria • Alexandria • Alexandria, Zealots in Alexandrian Jewish community • Alexandria, setting of LXX translation • Alexandria, under Trajan • Appian of Alexandria • Clement of Alexandria, reduction of diverse heresies to common errors • Cyril of Alexandria • Cyril of Alexandria, as biblical theologian • Cyril of Alexandria, hermeneutical background of • Cyril of Alexandria, paraenetic intentions of • Moses b. Judah of Alexandria (R. Moses Grasso) • Origen of Alexandria • Origen of Alexandria, on destruction of Judaism • Orpheus, Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, Diaspora consciousness of • Ps-Theophilus of Alexandria • Zealots, in Alexandria • community/communities (Jewish), Alexandria

Found in books: Azar (2016) 159; Bar Kochba (1997) 246; Bezzel and Pfeiffer (2021) 84, 91; Boulluec (2022) 362, 363; Corrigan and Rasimus (2013) 588; Dawson (2001) 223; Farag (2021) 167, 168; Kessler (2004) 125; Klein and Wienand (2022) 175; Levine Allison and Crossan (2006) 58, 301; Lidonnici and Lieber (2007) 197; Piotrkowski (2019) 240; Poorthuis and Schwartz (2014) 455; Potter Suh and Holladay (2021) 74; Salvesen et al (2020) 4, 94, 100, 157, 353, 356, 357, 362, 643; Vinzent (2013) 57; de Jáuregui (2010) 98

1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
2.2. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃
2.2. וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.3. וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃
9.1. הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל יֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נָגַהּ עֲלֵיהֶם׃
9.1. וַיְשַׂגֵּב יְהוָה אֶת־צָרֵי רְצִין עָלָיו וְאֶת־אֹיְבָיו יְסַכְסֵךְ׃
10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃
11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃
1
9.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 1
9.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃' '19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃
41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃
44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃
63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃
65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃''. None

1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
2.2. And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it. 2.3. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.
9.1. The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined.
10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.
11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod. 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt.
1
9.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 1
9.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’
41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;
44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.
63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?
65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .' '. None

13. Hebrew Bible, Jeremiah, 10.2, 31.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, assimilation of heresy to paganism • Origen of Alexandria, on destruction of Judaism • Philo of Alexandria • Philo of Alexandria, Revelation • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies

Found in books: Boulluec (2022) 325, 326; Dawson (2001) 223; Gunderson (2022) 25; Klawans (2019) 120; Najman (2010) 179; Potter Suh and Holladay (2021) 44

10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃
10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃
31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃''. None

10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.
31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;''. None

14. Hebrew Bible, Joshua, 3.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Philo of Alexandria • Philo of Alexandria,

Found in books: Bay (2022) 101; Levine Allison and Crossan (2006) 58

3.16. וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם מֵאָדָם הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃''. None

3.16. that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho.''. None

15. Hebrew Bible, Judges, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria • Cyril of Alexandria

Found in books: Kessler (2004) 46; Poorthuis and Schwartz (2014) 256

11.39. וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃''. None

11.39. And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,''. None

16. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Rabbinic views of • Alexandria, basilica-synagogue • Philo of Alexandria

Found in books: Penniman (2017) 62; Salvesen et al (2020) 373, 383, 384

1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃''. None

1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.''. None

17. Hesiod, Theogony, 905 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, God and evil

Found in books: Corrigan and Rasimus (2013) 58; Potter Suh and Holladay (2021) 96

905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι''. None

905. Would catch a hissing sound, which then would change''. None

18. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria, ‘liberal’ tolerance of heresy

Found in books: Boulluec (2022) 336, 337; Poorthuis and Schwartz (2014) 231

19. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,God in • Philo of Alexandria

Found in books: Fowler (2014) 202; Taylor (2012) 29; Ward (2022) 149, 151, 179

20. Aeschylus, Prometheus Bound, 380 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria

Found in books: Jouanna (2012) 69; Malherbe et al (2014) 189

380. ὀργῆς νοσούσης εἰσὶν ἰατροὶ λόγοι; Προμηθεύς''. None

380. words are the physicians of a disordered temper? Prometheus ''. None

21. Hebrew Bible, Ezekiel, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Origen of Alexandria, on destruction of Judaism • Philo of Alexandria

Found in books: Dawson (2001) 223; Engberg-Pedersen (2010) 209

36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃''. None

36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.''. None

22. None, None, nan (6th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Alexandria • Alexandria,

Found in books: Bowie (2021) 303; Kirichenko (2022) 221

23. Euripides, Bacchae, 625 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Alexandrian

Found in books: Bernabe et al (2013) 459; Kirichenko (2022) 198

625. ᾖσσʼ ἐκεῖσε κᾆτʼ ἐκεῖσε, δμωσὶν Ἀχελῷον φέρειν''. None

625. he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain.Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion—''. None

24. Herodotus, Histories, 2.28, 2.81, 7.24, 7.158 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Philo’s perspective on • Alexandria, capital of Ptolemaic Egypt • Alexandria, of Tyana • Alexandria, prominent in the Roman empire • Clement of Alexandria, assimilation of heresy to paganism • Hermias of Alexandria • Philo of Alexandria • Polybios, historian, view of Alexandria • Schools in Alexandria

Found in books: Amendola (2022) 57; Boulluec (2022) 326; Manolaraki (2012) 41, 265; Salvesen et al (2020) 209, 237; Stavrianopoulou (2013) 348, 352; d, Hoine and Martijn (2017) 214; de Jáuregui (2010) 144

2.28. ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι.
2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
7.24. ὡς μὲν ἐμὲ συμβαλλόμενον εὑρίσκειν, μεγαλοφροσύνης εἵνεκεν αὐτὸ Ξέρξης ὀρύσσειν ἐκέλευε, ἐθέλων τε δύναμιν ἀποδείκνυσθαι καὶ μνημόσυνα λιπέσθαι· παρεὸν γὰρ μηδένα πόνον λαβόντας τὸν ἰσθμὸν τὰς νέας διειρύσαι, ὀρύσσειν ἐκέλευε διώρυχα τῇ θαλάσσῃ εὖρος ὡς δύο τριήρεας πλέειν ὁμοῦ ἐλαστρεομένας. τοῖσι δὲ αὐτοῖσι τούτοισι, τοῖσί περ καὶ τὸ ὄρυγμα, προσετέτακτο καὶ τὸν Στρυμόνα ποταμὸν ζεύξαντας γεφυρῶσαι.
7.158. οἳ μὲν ταῦτα ἔλεγον, Γέλων δὲ πολλὸς ἐνέκειτο λέγων τοιάδε. “ἄνδρες Ἕλληνες, λόγον ἔχοντες πλεονέκτην ἐτολμήσατε ἐμὲ σύμμαχον ἐπὶ τὸν βάρβαρον παρακαλέοντες ἐλθεῖν· αὐτοὶ δὲ ἐμεῦ πρότερον δεηθέντος βαρβαρικοῦ στρατοῦ συνεπάψασθαι, ὅτε μοι πρὸς Καρχηδονίους νεῖκος συνῆπτο, ἐπισκήπτοντός τε τὸν Δωριέος τοῦ Ἀναξανδρίδεω πρὸς Ἐγεσταίων φόνον ἐκπρήξασθαι, ὑποτείνοντός τε τὰ ἐμπόρια συνελευθεροῦν ἀπʼ ὧν ὑμῖν μεγάλαι ὠφελίαι τε καὶ ἐπαυρέσιες γεγόνασι, οὔτε ἐμεῦ εἵνεκα ἤλθετε βοηθήσοντες οὔτε τὸν Δωριέος φόνον ἐκπρηξόμενοι, τό τε κατʼ ὑμέας τάδε ἅπαντα ὑπὸ βαρβάροισι νέμεται. ἀλλὰ εὖ γὰρ ἡμῖν καὶ ἐπὶ τὸ ἄμεινον κατέστη. νῦν δὲ ἐπειδὴ περιελήλυθε ὁ πόλεμος καὶ ἀπῖκται ἐς ὑμέας, οὕτω δὴ Γέλωνος μνῆστις γέγονε. ἀτιμίης δὲ πρὸς ὑμέων κυρήσας οὐκ ὁμοιώσομαι ὑμῖν, ἀλλʼ ἕτοιμος εἰμὶ βοηθέειν παρεχόμενος διηκοσίας τε τριήρεας καὶ δισμυρίους ὁπλίτας καὶ δισχιλίην ἵππον καὶ δισχιλίους τοξότας καὶ δισχιλίους σφενδονήτας καὶ δισχιλίους ἱπποδρόμους ψιλούς· σῖτόν τε ἁπάσῃ τῇ Ἑλλήνων στρατιῇ, ἔστʼ ἂν διαπολεμήσωμεν, ὑποδέκομαι παρέξειν. ἐπὶ δὲ λόγῳ τοιῷδε τάδε ὑπίσχομαι, ἐπʼ ᾧ στρατηγός τε καὶ ἡγεμὼν τῶν Ἑλλήνων ἔσομαι πρὸς τὸν βάρβαρον. ἐπʼ ἄλλῳ δὲ λόγῳ οὔτʼ ἂν αὐτὸς ἔλθοιμι οὔτʼ ἂν ἄλλους πέμψαιμι.”' '. None

2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. " '
2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. ' "
7.158. This is what they said, and Gelon, speaking very vehemently, said in response to this: “Men of Hellas, it is with a self-seeking plea that you have dared to come here and invite me to be your ally against the foreigners; yet what of yourselves? ,When I was at odds with the Carchedonians, and asked you to be my comrades against a foreign army, and when I desired that you should avenge the slaying of Dorieus son of Anaxandrides on the men of Egesta, and when I promised to free those trading ports from which great advantage and profit have accrued to you,—then neither for my sake would you come to aid nor to avenge the slaying of Dorieus. Because of your position in these matters, all these lands lie beneath the foreigners' feet. ,Let that be; for all ended well, and our state was improved. But now that the war has come round to you in your turn, it is time for remembering Gelon! ,Despite the fact that you slighted me, I will not make an example of you; I am ready to send to your aid two hundred triremes, twenty thousand men-at-arms, two thousand horsemen, two thousand archers, two thousand slingers, and two thousand light-armed men to run with horsemen. I also pledge to furnish provisions for the whole Greek army until we have made an end of the war. ,All this, however, I promise on one condition, that I shall be general and leader of the Greeks against the foreigner. On no other condition will I come myself or send others.” " ". None

25. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy

Found in books: Boulluec (2022) 303, 304; Cornelli (2013) 135, 170, 172; d, Hoine and Martijn (2017) 20

400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.'413a. Δία καλεῖν ἔφη τις τοῦτο ὀρθῶς ἔχειν διὰ ταῦτα. ἐπειδὰν δʼ ἠρέμα αὐτοὺς ἐπανερωτῶ ἀκούσας ταῦτα μηδὲν ἧττον· τί οὖν ποτʼ ἔστιν, ὦ ἄριστε, δίκαιον, εἰ τοῦτο οὕτως ἔχει; δοκῶ τε ἤδη μακρότερα τοῦ προσήκοντος ἐρωτᾶν καὶ ὑπὲρ τὰ ἐσκαμμένα '. None

400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.'413a. Δία ). But when, after hearing this, I nevertheless ask them quietly, What then, my most excellent friend, if this is true, is justice? they think I am asking too many questions and am leaping over the trenches. '. None

26. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Hermias of Alexandria • Philo of Alexandria

Found in books: Boulluec (2022) 439; Champion (2022) 82; Erler et al (2021) 185, 191, 195, 196, 199; Lidonnici and Lieber (2007) 200, 201

716a. μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ ἀεὶ συνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος συνέπεται ταπεινὸς καὶ κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὡς οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι,' '. None

716a. completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,—' '. None

27. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Eudorus of Alexandria

Found in books: Fowler (2014) 198; Frede and Laks (2001) 163

81a. τεθνάναι μελετῶσα ῥᾳδίως: ἢ οὐ τοῦτ’ ἂν εἴη μελέτη θανάτου; ΦΑΙΔ. παντάπασί γε. /οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀιδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον, οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα; οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; οὕτω νὴ Δία, ἔφη ὁ Κέβης .''. None

81a. really practiced being in a state of death: or is not this the practice of death? Phaedo. By all means. Then if it is in such a condition, it goes away into that which is like itself, into the invisible, divine, immortal, and wise, and when it arrives there it is happy, freed from error and folly and fear and fierce loves and all the other human ills, and as the initiated say, lives in truth through all after time with the gods. Is this our belief, Cebes, or not? Assuredly, said Cebes. But, I think,''. None

28. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria • Eudorus of Alexandria • Hermias of Alexandria • Judaism in Egypt, Philo of Alexandria • Moses, Philo of Alexandria • Philo of Alexandria • Spirit, Philo of Alexandria

Found in books: Erler et al (2021) 36, 180, 183, 190; Frede and Laks (2001) 163; Joosse (2021) 216; Potter Suh and Holladay (2021) 228; Stanton (2021) 228

245c. παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε.'247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν 265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, '. None

245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also'247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, 265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat '. None

29. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria, as cultural centre • Clement of Alexandria • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria,God in • Olympius of Alexandria, Immovable • Olympius of Alexandria, Invisible • Philo of Alexandria • Philo of Alexandria, Law of Moses • Philo of Alexandria, and the logos

Found in books: Boulluec (2022) 440; Corrigan and Rasimus (2013) 280, 397; Engberg-Pedersen (2010) 225; Fowler (2014) 188; Frede and Laks (2001) 293; Konig and Wiater (2022) 169; König and Wiater (2022) 169; Najman (2010) 93; Ward (2022) 144; Widdicombe (2000) 49

509b. the similitude of it still further in this way. How? The sun, I presume you will say, not only furnishes to visibles the power of visibility but it also provides for their generation and growth and nurture though it is not itself generation. of course not. In like manner, then, you are to say that the objects of knowledge not only receive from the presence of the good their being known, but their very existence and essence is derived to them from it, though the good itself is not essence but still transcends essence in dignity and surpassing power. 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section' '. None

30. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, Love Commandment and • Clement of Alexandria, Platonism and Stoicism in,, becoming like God, Platonic notion of • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • Clement of Alexandria, Platonism and Stoicism in,, living according to nature, Stoic telos of • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on disagreements between sects • Eudorus of Alexandria • Eudorus of Alexandria, Platonist • Love Commandment, Clement of Alexandria on

Found in books: Ayres and Ward (2021) 129; Bloch (2022) 34; Boulluec (2022) 386, 394; Esler (2000) 65; Frede and Laks (2001) 159, 163; Wilson (2022) 193, 195

183d. τοὺς φάσκοντας αὖ τὸ πᾶν ἑστάναι διέλθητε, ὥσπερ ἄρτι προύθεσθε. ΘΕΟ. νέος ὤν, ὦ Θεαίτητε, τοὺς πρεσβυτέρους ἀδικεῖν διδάσκεις ὁμολογίας παραβαίνοντας; ἀλλὰ παρασκευάζου ὅπως τῶν ἐπιλοίπων Σωκράτει δώσεις λόγον. ΘΕΑΙ. ἐάνπερ γε βούληται. ἥδιστα μεντἂν ἤκουσα περὶ ὧν λέγω. ΘΕΟ. Ἱππέας εἰς πεδίον προκαλῇ Σωκράτη εἰς λόγους προκαλούμενος· ἐρώτα οὖν καὶ ἀκούσῃ. ΣΩ. ἀλλά μοι δοκῶ, ὦ Θεόδωρε, περί γε ὧν κελεύει' '. None

183d. THEO. A young man like you, Theaetetus, teaching your elders to do wrong by breaking their agreements! No; prepare to answer Socrates yourself for the rest of the argument. THEAET. I will if he wishes it. But I should have liked best to hear about the doctrine I mentioned. THEO. Calling Socrates to an argument is calling cavalry into an open plain. Just ask him a question and you shall hear. SOC. Still I think, Theodorus,' '. None

31. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Alexandria • Alexandria • Ammonius of Alexandria • Clement of Alexandria • Clement of Alexandria,God in • Eudorus of Alexandria • Olympius of Alexandria, Invisible • Philo of Alexandria • Philo of Alexandria, creation, Platonic ideas about • Philo of Alexandria, on cult statues • Philo of Alexandria, on divine providence • Philo of Alexandria, on heavenly bodies • Philo of Alexandria, on scriptural interpretations • creation of the world, Philo of Alexandria on

Found in books: Brouwer and Vimercati (2020) 125, 129; Cornelli (2013) 394, 406; Corrigan and Rasimus (2013) 173, 178, 186, 372, 373, 374, 375, 379, 390, 391, 392, 398, 617; Erler et al (2021) 108; Frede and Laks (2001) 163, 284, 299, 309; Geljon and Runia (2013) 130; Geljon and Runia (2019) 103; Goldhill (2022) 167; Gunderson (2022) 26, 33, 195, 196; Hirsch-Luipold (2022) 237, 239, 240, 242, 246, 247, 248, 249, 250; Horkey (2019) 280; Iricinschi et al. (2013) 114; Marmodoro and Prince (2015) 132; Ward (2022) 145, 148; Widdicombe (2000) 28

27d. δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.' 28a. ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης 28c. δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν 29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 30a. παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· 30d. κόσμος ἡμᾶς ὅσα τε ἄλλα θρέμματα συνέστηκεν ὁρατά. ΤΙ. τῷ γὰρ τῶν νοουμένων καλλίστῳ καὶ κατὰ πάντα τελέῳ μάλιστα αὐτὸν ὁ θεὸς ὁμοιῶσαι βουληθεὶς ζῷον ἓν ὁρατόν, πάνθʼ ὅσα 34b. ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 41b. δεθὲν πᾶν λυτόν, τό γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν ἐθέλειν κακοῦ· διʼ ἃ καὶ ἐπείπερ γεγένησθε, ἀθάνατοι μὲν οὐκ ἐστὲ οὐδʼ ἄλυτοι τὸ πάμπαν, οὔτι μὲν δὴ λυθήσεσθέ γε οὐδὲ τεύξεσθε θανάτου μοίρας, τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ κυριωτέρου λαχόντες ἐκείνων οἷς ὅτʼ ἐγίγνεσθε συνεδεῖσθε. νῦν οὖν ὃ λέγω πρὸς ὑμᾶς ἐνδεικνύμενος, μάθετε. θνητὰ ἔτι γένη λοιπὰ τρία ἀγέννητα· τούτων δὲ μὴ γενομένων οὐρανὸς ἀτελὴς ἔσται· τὰ γὰρ ἅπαντʼ ἐν 47b. ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς 53b. ὅτε δʼ ἐπεχειρεῖτο κοσμεῖσθαι τὸ πᾶν, πῦρ πρῶτον καὶ ὕδωρ καὶ γῆν καὶ ἀέρα, ἴχνη μὲν ἔχοντα αὑτῶν ἄττα, παντάπασί γε μὴν διακείμενα ὥσπερ εἰκὸς ἔχειν ἅπαν ὅταν ἀπῇ τινος θεός, οὕτω δὴ τότε πεφυκότα ταῦτα πρῶτον διεσχηματίσατο εἴδεσί τε καὶ ἀριθμοῖς. τὸ δὲ ᾗ δυνατὸν ὡς κάλλιστα ἄριστά τε ἐξ οὐχ οὕτως ἐχόντων τὸν θεὸν αὐτὰ συνιστάναι, παρὰ πάντα ἡμῖν ὡς ἀεὶ τοῦτο λεγόμενον ὑπαρχέτω· νῦν δʼ οὖν τὴν διάταξιν αὐτῶν ἐπιχειρητέον ἑκάστων καὶ γένεσιν 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν '. None

27d. ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.' 28a. and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 30a. For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, 30d. that have been fashioned. Tim. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. 34b. which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God. 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 41b. yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if 47b. than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those, 53b. fire and water and earth and air, although possessing some traces of their own nature, were yet so disposed as everything is likely to be in the absence of God; and inasmuch as this was then their natural condition, God began by first marking them out into shapes by means of forms and numbers. And that God constructed them, so far as He could, to be as fair and good as possible, whereas they had been otherwise,—this above all else must always be postulated in our account. Now, however, it is the disposition and origin 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power '. None

32. Sophocles, Antigone, 451-455 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexandria, importance of • Philo of Alexandria, Law of Moses

Found in books: Feldman (2006) 59; Najman (2010) 92

451. Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten'452. Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten 455. and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these. '. None

33. Xenophon, Memoirs, 1.4.8 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysius of Alexandria, • Philo of Alexandria • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies

Found in books: Del Lucchese (2019) 211; Gunderson (2022) 27

1.4.8. σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν;''. None

1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? ''. None

34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria

Found in books: Johnston and Struck (2005) 179; de Jáuregui (2010) 226

35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Educator • Philo of Alexandria

Found in books: Hirsch-Luipold (2022) 242, 247; König (2012) 148

36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy • Exegesis, in Clement of Alexandria

Found in books: Boulluec (2022) 300, 301, 304, 305; Corrigan and Rasimus (2013) 584

37. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Heptastadium • Alexandria, Library of • Alexandria, Pharos, Island of • Alexandria, Pharos, Lighthouse • Alexandria, Philo’s perspective on • Alexandria, capital of Ptolemaic Egypt • Appian of Alexandria • Jerusalem, compared with Alexandria • Judaeans, of Alexandria • Philo of Alexandria

Found in books: Honigman (2003) 25; Katzoff(2005) 17; Kirichenko (2022) 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236; Salvesen et al (2020) 221, 223, 231, 232, 236, 237, 251, 252; Stavrianopoulou (2013) 226

38. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristobulus, Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, God and evil • Philo of Alexandria, and Hellenistic Judaism • Philo of Alexandria, and Stoicism • Philo of Alexandria, on God • Philo of Alexandria, on providence (πρόνοια) • Philo of Alexandria, on scriptural interpretations • gods, Philo of Alexandria on

Found in books: Brooke et al (2008) 153; Brouwer and Vimercati (2020) 73, 74; Gunderson (2022) 32, 193; Hirsch-Luipold (2022) 109, 118; Potter Suh and Holladay (2021) 143, 172

39. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Hermias of Alexandria

Found in books: Erler et al (2021) 189; Fowler (2014) 187

40. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermias of Alexandria • Philo of Alexandria • Philo of Alexandria, on God • Philo of Alexandria, on providence (πρόνοια) • gods, Philo of Alexandria on

Found in books: Brouwer and Vimercati (2020) 67; Erler et al (2021) 188

41. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Eudorus of Alexandria • Philo of Alexandria

Found in books: Bryan (2018) 297; Cornelli (2013) 395; Gerson and Wilberding (2022) 272; Wardy and Warren (2018) 297

42. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria • Philo of Alexandria

Found in books: Niehoff (2011) 42, 48; Ward (2022) 39

43. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexandria, capital of Ptolemaic Egypt • Alexandria/Alexandrians • Polybios, historian, view of Alexandria • Ptolemy of Alexandria (Claudius Ptolemaeus), on astrological determinism

Found in books: Gruen (2020) 63; Isaac (2004) 94; Stavrianopoulou (2013) 352

44. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria

Found in books: Kirichenko (2022) 177, 178; Morrison (2020) 214

45. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria, Educator

Found in books: Kirichenko (2022) 183, 184; König (2012) 148

46. None, None, nan (3rd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Jewish writings of • Alexandria, Library of • Philo of Alexandria

Found in books: Liapis and Petrides (2019) 135; Salvesen et al (2020) 168

47. Anon., Jubilees, 8.1, 12.17 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Philo of Alexandria • Philo of Alexandria, Abraham’s call in Ur

Found in books: Gunderson (2022) 31, 32; Lidonnici and Lieber (2007) 149; Potter Suh and Holladay (2021) 94, 200

8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, the daughter of Sûsân, the daughter of Elam,
12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains,''. None

48. Cicero, De Finibus, 2.96, 5.88 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria, Jewish philosopher, Repentance valued • Thrasyllus of Alexandria

Found in books: Bryan (2018) 208; Fowler (2014) 184; Sorabji (2000) 233; Wardy and Warren (2018) 208; Wolfsdorf (2020) 213

2.96. \xa0"But I\xa0must not digress too far. Let me repeat the dying words of Epicurus, to prove to you the discrepancy between his practice and his principles: \'Epicurus to Hermarchus, greeting. I\xa0write these words,\' he says, \'on the happiest, and the last, day of my life. I\xa0am suffering from diseases of the bladder and intestines, which are of the utmost possible severity.\' Unhappy creature! If pain is the Chief Evil, that is the only thing to be said. But let us hear his own words. \'Yet all my sufferings,\' he continues, \'are counterbalanced by the joy which I\xa0derive from remembering my theories and discoveries. I\xa0charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.\' <' "
5.88. \xa0But what he said on this subject, however excellent, nevertheless lacks the finishing touches; for indeed about virtue he said very little, and that not clearly expressed. For it was later that these inquiries began to be pursued at Athens by Socrates, first in the city, and afterwards the study was transferred to the place where we now are; and no one doubted that all hope alike of right conduct and of happiness lay in virtue. Zeno having learnt this doctrine from our school proceeded to deal with 'the same matter in another manner,' as the common preamble to an indictment has it. You now approve of this procedure on his part. He, no doubt, can change the names of things and be acquitted of inconsistency, but we cannot! He denies that the life of Metellus was happier than that of Regulus, yet calls it 'preferable'; not more desirable, but 'more worthy of adoption'; and given the choice, that of Metellus is 'to be selected' and that of Regulus 'rejected.' Whereas the life he called 'preferable' and 'more worthy to be selected' I\xa0term happier, though I\xa0do not assign any the minutest fraction more value to that life than do the Stoics. <"'. None

49. Cicero, On The Ends of Good And Evil, 2.96, 5.88 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria, Jewish philosopher, Repentance valued • Thrasyllus of Alexandria

Found in books: Bryan (2018) 208; Fowler (2014) 184; Sorabji (2000) 233; Wardy and Warren (2018) 208; Wolfsdorf (2020) 213

2.96. Audi, ne longe abeam, moriens quid dicat Epicurus, ut intellegas intellegas (intellig.) BEA 2 intellegat A 1 intelligat R intelligantur N intelligatur V facta eius cum dictis discrepare: 'Epicurus Hermarcho salutem. Cum ageremus', inquit, vitae beatum et eundem supremum diem, scribebamus haec. tanti autem autem om. A aderant aderant om. BE vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere. Miserum hominem! Si dolor summum malum est, dici aliter non potest. sed audiamus ipsum: 'Compensabatur', inquit, tamen cum his omnibus animi laetitia, quam capiebam memoria rationum inventorumque nostrorum. sed tu, ut dignum est tua erga me et philosophiam me et philosophiam Bai. me (ne R) et philosophia A 1 RN me philosophia BE me et philosophia et A 2 V voluntate ab adolescentulo suscepta, fac ut Metrodori tueare liberos." "
5.88. sed haec etsi praeclare, nondum tamen perpolita. pauca enim, neque ea ipsa enucleate, ab hoc ab hoc enucleate BE de virtute quidem dicta. post enim haec in hac urbe primum a Socrate quaeri coepta, deinde in hunc locum delata sunt, nec dubitatum, dubium R quin in virtute omnis ut bene, sic etiam beate vivendi spes poneretur. quae cum Zeno didicisset a nostris, ut in actionibus praescribi solet, ' de eadem re fecit alio modo '. hoc tu del. P. Man. nunc in illo probas. scilicet vocabulis rerum mutatis inconstantiae crimen ille effugit, nos effugere non possumus! ille Metelli vitam negat beatiorem quam Reguli, praeponendam tamen, nec magis expetendam, sed magis sumendam et, si optio esset, eligendam Metelli, Reguli reiciendam; ego, quam ille praeponendam et magis eligendam, beatiorem hanc appello nec ullo minimo minimo RV omnino BE momento plus ei vitae tribuo quam Stoici."". None

50. Cicero, On The Nature of The Gods, 1.19-1.20, 1.30, 2.21, 2.36, 2.43, 2.58, 2.88, 2.153 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Athenaeus, on the Museion at Alexandria • Cleanthes, Clement of Alexandria • Dionysius of Alexandria, • Eudorus of Alexandria • Philo of Alexandria • Philo of Alexandria, Plotinus and • Philo of Alexandria, and Hellenistic Judaism • Philo of Alexandria, and Stoicism • Philo of Alexandria, on God • Philo of Alexandria, on Stoic cosmology and theology • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies • Philo of Alexandria, on law (θεσμός) • Philo of Alexandria, on providence (πρόνοια) • Philo of Alexandria, on scriptural interpretations • gods, Philo of Alexandria on • law (νομός, θεσμός), Philo of Alexandria on

Found in books: Brouwer (2013) 63; Brouwer and Vimercati (2020) 66, 74, 233; Del Lucchese (2019) 211; Engberg-Pedersen (2010) 19, 24; Erler et al (2021) 108; Frede and Laks (2001) 159, 309; Gunderson (2022) 27, 195; Long (2006) 123; Rutledge (2012) 23

1.19. What power of mental vision enabled your master Plato to descry the vast and elaborate architectural process which, as he makes out, the deity adopted in building the structure of the universe? What method of engineering was employed? What tools and levers and derricks? What agents carried out so vast an undertaking? And how were air, fire, water and earth enabled to obey and execute the will of the architect? How did the five regular solids, which are the basis of all other forms of matter, come into existence so nicely adapted to make impressions on our minds and produce sensations? It would be a lengthy task to advert upon every detail of a system that is such as to seem the result of idle theorizing rather than of real research; ' "1.20. but the prize example is that the thinker who represented the world not merely as having had an origin but even as almost made by hand, also declared that it will exist for ever. Can you suppose that a man can have even dipped into natural philosophy if he imagines that anything that has come into being can be eternal? What composite whole is not capable of dissolution? What thing is there that has a beginning but not an end? While as for your Stoic Providence, Lucilius, if it is the same thing as Plato's creator, I repeat my previous questions, what were its agents and instruments, and how was the entire undertaking planned out and carried though? If on the contrary it is something different, I ask why it made the world mortal, and not everlasting as did Plato's divine creator? " '
1.30. The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive. ' "
2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: " '
2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine.
2.43. moreover the substance employed as food is also believed to have some influence on mental acuteness; it is therefore likely that the stars possess surpassing intelligence, since they inhabit the ethereal region of the world and also are nourished by the moist vapours of sea and earth, rarefied in their passage through the wide intervening space. Again, the consciousness and intelligence of the stars is most clearly evinced by their order and regularity; for regular and rhythmical motion is impossible without design, which contains no trace of casual or accidental variation; now the order and eternal regularity of the constellations indicates neither a process of nature, for it is highly rational, nor chance, for chance loves variation and abhors regularity; it follows therefore that the stars move of their own free-will and because of their intelligence and divinity. ' "
2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. " '
2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit.
2.153. "Then moreover hasn\'t man\'s reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man\'s nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. ''. None

51. Cicero, On Duties, 1.80-1.81 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Philo of Alexandria, definition of courage • Thrasyllus of Alexandria

Found in books: Mermelstein (2021) 73; Wolfsdorf (2020) 213

1.80. Quare expetenda quidem magis est decernendi ratio quam decertandi fortitudo, sed cavendum, ne id bellandi magis fuga quam utilitatis ratione faciamus. Bellum autem ita suscipiatur, ut nihil aliud nisi pax quaesita videatur. Fortis vero animi et constantis est non perturbari in rebus asperis nec tumultuantem de gradu deici, ut dicitur, sed praesenti animo uti et consilio nec a ratione discedere. 1.81. Quamquam hoc animi, illud etiam ingenii magni est, praecipere cogitatione futura et aliquanto ante constituere, quid accidere possit in utramque partem, et quid agendum sit, cum quid evenerit, nec committere, ut aliquando dicendum sit: Non putaram. Haec sunt opera magni animi et excelsi et prudentia consilioque fidentis; temere autem in acie versari et manu cum hoste confligere immane quiddam et beluarum simile est; sed cum tempus necessitasque postulat, decertandum manu est et mors servituti turpitudinique anteponenda.''. None

1.80. \xa0And so diplomacy in the friendly settlement of controversies is more desirable than courage in settling them on the battlefield; but we must be careful not to take that course merely for the sake of avoiding war rather than for the sake of public expediency. War, however, should be undertaken in such a way as to make it evident that it has no other object than to secure peace. But it takes a brave and resolute spirit not to be disconcerted in times of difficulty or ruffled and thrown off one's feet, as the saying is, but to keep one's presence of mind and one's self-possession and not to swerve from the path of reason. <" '1.81. \xa0Now all this requires great personal courage; but it calls also for great intellectual ability by reflection to anticipate the future, to discover some time in advance what may happen whether for good or for ill, and what must be done in any possible event, and never to be reduced to having to say, "I\xa0had not thought of that." These are the activities that mark a spirit strong, high, and self-reliant in its prudence and wisdom. But to mix rashly in the fray and to fight hand to hand with the enemy is but a barbarous and brutish kind of business. Yet when the stress of circumstances demands it, we must gird on the sword and prefer death to slavery and disgrace. <'". None

52. Polybius, Histories, 5.104-5.106, 12.13.9, 15.25-15.33, 15.26.1-15.26.8, 15.30.4, 15.30.9, 15.32.4, 15.33.10, 16.39, 27.13.1, 34.14.1-34.14.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander (the Great), settles Jews in Alexandria • Alexandria • Alexandria, Alexandrian • Alexandria, Jews settled in by Alexander • Alexandria, capital of Ptolemaic Egypt • Alexandria/Alexandrians • Andron of Alexandria • Hero of Alexandria • Jews/Judeans/Ioudaioi, in Alexandria • Judaeans, of Alexandria • Polybios, historian, view of Alexandria • Timagenes of Alexandria

Found in books: Athanassaki and Titchener (2022) 179; Bar Kochba (1997) 114, 300; Bernabe et al (2013) 453; Gruen (2011) 107; Gruen (2020) 63, 64, 65; Lightfoot (2021) 211; Stavrianopoulou (2013) 346, 350, 351, 352, 353

12.13.9. οὗ ʼκεῖνος οὐ τὴν τυχοῦσαν πεποίηται κατηγορίαν ἐν ταῖς ἱστορίαις, φάσκων αὐτὸν γεγονέναι τοιοῦτον προστάτην τῆς πατρίδος καὶ ἐπὶ τούτοις σεμνύνεσθαι κατὰ τὴν πολιτείαν, ἐφʼ οἷς ἂν καὶ τελώνης σεμνυνθείη βάναυσος.
15.26.1. ὅτι Δείνωνα τὸν Δείνωνος ἐπανείλετο Ἀγαθοκλῆς, καὶ τοῦτο ἔπραξε τῶν ἀδίκων ἔργων, ὡς ἡ παροιμία φησί, δικαιότατον· καθʼ ὃν μὲν γὰρ καιρόν, τῶν γραμμάτων αὐτῷ προσπεσόντων ὑπὲρ τῆς ἀναιρέσεως τῆς Ἀρσινόης, ἐξουσίαν ἔσχε μηνῦσαι τὴν πρᾶξιν καὶ σῶσαι τὰ κατὰ τὴν βασιλείαν, τότε δὴ συνεργήσας τοῖς περὶ τὸν Φιλάμμωνα, πάντων ἐγένετο τῶν ἐπιγενομένων κακῶν αἴτιος,
15.26.1. πρώτους δὲ συναθροίσας τοὺς Μακεδόνας, εἰς τούτους εἰσῆλθε μετὰ τοῦ βασιλέως καὶ τῆς Ἀγαθοκλείας. 15.26.2. καὶ τὰς μὲν ἀρχὰς ὑπεκρίνετο τὸν οὐ δυνάμενον εἰπεῖν ἃ βούλεται διὰ τὸ πλῆθος τῶν ἐπιφερομένων δακρύων· 15.26.2. μετὰ δὲ τὸ συντελεσθῆναι τὸν φόνον ἀνανεούμενος καὶ πρὸς πολλοὺς οἰκτιζόμενος καὶ μεταμελόμενος ἐπὶ τῷ τοιοῦτον καιρὸν παραλιπεῖν δῆλος ἐγένετο τοῖς περὶ τὸν Ἀγαθοκλέα· διὸ καὶ παραυτίκα τυχὼν τῆς ἁρμοζούσης τιμωρίας μετήλλαξε τὸν βίον. — 15.26.4. ἡ μὲν οὖν καὶ ταύτης εὔνοια βραχεῖάν τινα ῥοπὴν ἔχει πρὸς τὴν τούτου σωτηρίαν, ἐν ὑμῖν δὲ κεῖται καὶ ταῖς ὑμετέραις χερσὶ τὰ τούτου νυνὶ πράγματα. 15.26.5. Τληπόλεμος γὰρ πάλαι μὲν ἦν δῆλος τοῖς ὀρθῶς σκοπουμένοις μειζόνων ἐφιέμενος ἢ καθʼ ἑαυτὸν πραγμάτων, νῦν δὲ καὶ τὴν ἡμέραν καὶ τὸν καιρὸν ὥρικεν, ἐν ᾗ μέλλει τὸ διάδημʼ ἀναλαμβάνειν. 15.26.6. "3 καὶ περὶ τούτων οὐχ αὑτῷ πιστεύειν ἐκέλευεν, ἀλλὰ τοῖς εἰδόσι τὴν ἀλήθειαν καὶ παροῦσι νῦν ἐξ αὐτῶν τῶν πραγμάτων. 15.26.7. καὶ τοῦτʼ εἰπὼν εἰσῆγε τὸν Κριτόλαον, ὃς ἔφη καὶ τοὺς βωμοὺς αὐτὸς ἑωρακέναι κατασκευαζομένους καὶ τὰ θύματα παρὰ τοῖς πλήθεσιν ἑτοιμαζόμενα πρὸς τὴν τοῦ διαδήματος ἀνάδειξιν. 15.26.8. ὧν οἱ Μακεδόνες ἀκούοντες οὐχ οἷον ἠλέουν αὐτόν, ἀλλʼ ἁπλῶς οὐδὲν προσεῖχον τῶν λεγομένων, μυχθίζοντες δὲ καὶ διαψιθυρίζοντες ἐξελήρησαν οὕτως ὥστε μηδʼ αὐτὸν εἰδέναι μήτε πῶς τὸ παράπαν ἐκ τῆς ἐκκλησίας ἀπελύθη.
15.30.4. ἤδη δὲ τῶν περὶ τὴν αὐλὴν εὐρυχωριῶν καὶ τοῦ σταδίου καὶ τῆς πλατείας πλήρους ὑπαρχούσης ὄχλου παντοδαποῦ καὶ τῆς περὶ τὸ Διονυσιακὸν θέατρον προστασίας,
15.30.9. κατὰ δὲ τὸν καιρὸν τοῦτον ἡθροισμένου τοῦ πλήθους ἐξ ἁπάσης τῆς πόλεως, ὥστε μὴ μόνον τοὺς ἐπιπέδους τόπους, ἀλλὰ καὶ τὰ βάθρα καὶ τὰ τέγη καταγέμειν ἀνθρώπων, ἐγίνετο βοὴ καὶ κραυγὴ σύμμικτος, ὡς ἂν γυναικῶν ὁμοῦ καὶ παίδων ἀνδράσιν ἀναμεμιγμένων·
15.32.4. περὶ δὲ τοὺς ὄχλους ἐγένετό τις ἅμα χαρὰ καὶ λύπη· τὰ μὲν γὰρ ἦσαν περιχαρεῖς ἐπὶ τῷ κεκομίσθαι τὸν παῖδα, τὰ δὲ πάλιν δυσηρέστουν τῷ μὴ συνειλῆφθαι τοὺς αἰτίους μηδὲ τυγχάνειν τῆς ἁρμοζούσης τιμωρίας.
15.33.10. δεινὴ γάρ τις ἡ περὶ τοὺς θυμοὺς ὠμότης γίνεται τῶν κατὰ τὴν Αἴγυπτον ἀνθρώπων.
27.13.1. ὅτι Πτολεμαῖος ὁ στρατηγὸς ὁ κατὰ Κύπρον οὐδαμῶς Αἰγυπτιακὸς γέγονεν, ἀλλὰ νουνεχὴς καὶ πρακτικός.
34.14.1. ὁ γοῦν Πολύβιος γεγονὼς ἐν τῇ πόλει βδελύττεται 34.14.2. τὴν τότε κατάστασιν καί φησι τρία γένη τὴν πόλιν οἰκεῖν, τό τε Αἰγύπτιον καὶ ἐπιχώριον φῦλον, ὀξὺ καὶ πολιτικόν, 34.14.3. καὶ τὸ μισθοφορικόν, βαρὺ καὶ πολὺ καὶ ἀνάγωγον· ἐξ ἔθους γὰρ παλαιοῦ ξένους ἔτρεφον τοὺς τὰ ὅπλα ἔχοντας, ἄρχειν μᾶλλον ἢ ἄρχεσθαι δεδιδαγμένους διὰ τὴν τῶν βασιλέων οὐδένειαν. 34.14.4. τρίτον δʼ ἦν γένος τὸ τῶν Ἀλεξανδρέων, οὐδʼ αὐτὸ εὐκρινῶς πολιτικὸν διὰ τὰς αὐτὰς αἰτίας, κρεῖττον δʼ ἐκείνων ὅμως· 34.14.5. καὶ γὰρ εἰ μιγάδες, Ἕλληνες ὅμως ἀνέκαθεν ἦσαν καὶ ἐμέμνηντο τοῦ κοινοῦ τῶν Ἑλλήνων ἔθους. ἠφανισμένου δὲ καὶ τούτου τοῦ πλήθους, 34.14.6. μάλιστα ὑπὸ τοῦ Εὐεργέτου τοῦ Φύσκωνος, καθʼ ὃν ἧκεν εἰς τὴν Ἀλεξάνδρειαν ὁ Πολύβιος —' '. None

5.104. 1. \xa0"It would be best of all if the Greeks never made war on each other, but regarded it as the highest favour in the gift of the gods could they speak ever with one heart and voice, and marching arm in arm like men fording a river, repel barbarian invaders and unite in preserving themselves and their cities.,2. \xa0And if such a union is indeed unattainable as a whole, I\xa0would counsel you at the present moment at least to agree together and to take due precautions for your safety, in view of the vast armaments now in the field and the greatness of this war in the west.,3. \xa0For it is evident even to those of us who give but scanty attention to affairs of state, that whether the Carthaginians beat the Romans or the Romans the Carthaginians in this war, it is not in the least likely that the victors will be content with the sovereignty of Italy and Sicily, but they are sure to come here and extend their ambitions beyond the bounds of justice.,4. \xa0Therefore I\xa0implore you all to secure yourselves against this danger, and I\xa0address myself especially to King Philip.,5. \xa0For you, Sire, the best security is, instead of exhausting the Greeks and making them an easy prey to the invader, on the contrary to take thought for them as for your own body, and to attend to the safety of every province of Greece as if it were part and parcel of your own dominions.,6. \xa0For if such be your policy the Greeks will bear you affection and render sure help to you in case of attack, while foreigners will be less disposed to plot against your throne, impressed as they will be by the loyalty of the Greeks to you.,7. \xa0If you desire a field of action, turn to the west and keep your eyes on the war in Italy, so that, wisely biding your time, you may some day at the proper moment compete for the sovereignty of the world.,8. \xa0And the present times are by no means such as to exclude any hope of the kind.,9. \xa0But defer your differences with the Greeks and your wars here until you have repose enough for such matters, and give your whole attention now to the more urgent question, so that the power may still be yours of making war or peace with them at your pleasure.,10. \xa0For if once you wait for these clouds that loom in the west to settle on Greece, I\xa0very much fear lest we may all of us find these truces and wars and games at which we now play, so rudely interrupted,11. \xa0that we shall be fain to pray to the gods to give us still the power of fighting in general with each other and making peace when we will, the power, in a word, of deciding our differences for ourselves." ' "5.105. 1. \xa0Agelaus by this speech made all the allies disposed for peace and especially Philip, as the words in which he addressed him accorded well with his present inclination, Demetrius having previously prepared the ground by his advice.,2. \xa0So that they came to an agreement on all the points of detail, and after ratifying the peace the conference broke up, each carrying back to his home peace instead of war.,3. All these events took place in the third year of the 140th Olympiad, â\x80\x94 I\xa0mean the battle of the Romans in Etruria, that of Antiochus in Coele-Syria and the treaty of the Achaeans and Philip with the Aetolians.,4. It was at this time and at this conference that the affairs of Greece, Italy, and Africa were first brought into contact.,5. \xa0For Philip and the leading statesmen of Greece ceased henceforth, in making war and peace with each other, to base their action on events in Greece, but the eyes of all were turned to the issues in Italy.,6. \xa0And very soon the same thing happened to the islanders and the inhabitants of Asia Minor.,7. \xa0For those who had grievances against Philip and some of the adversaries of Attalus no longer turned to the south and east, to Antiochus and Ptolemy, but henceforth looked to the west, some sending embassies to Carthage and others to Rome,,8. \xa0and the Romans also sending embassies to the Greeks, afraid as they were of Philip's venturesome character and guarding themselves against an attack by him now they were in difficulties.,9. \xa0Now that I\xa0have, as I\xa0promised, shown, I\xa0think clearly, how, when, and for what reason Greek affairs became involved with those of Italy and Africa,,10. \xa0I\xa0shall continue my narrative of Greek history up to the date of the battle at Cannae in which the Romans were defeated by the Carthaginians, the decisive event with which I\xa0broke off my account of the war in Italy and will thus bring this book to a close, not overstepping the above date. " '5.106. 1. \xa0As soon as the Achaeans had the war off their shoulders, electing Timoxenus as their strategus and resuming their normal customs and mode of life,,2. \xa0they set themselves, like the rest of the Peloponnesian towns, to re-establishing their private fortunes, to repairing the damage done to their lands, and to reviving their traditional sacrifices and festivals and various local religious rites.,3. \xa0Such matters had indeed almost sunk into oblivion owing to the late uninterrupted state of war.,4. \xa0For somehow or other the Peloponnesians, who are above all men disposed to a quiet and sociable life, have enjoyed less of it in former times at least than any other people, having been rather as Euripides expresses it "aye vexed with toil, their spears never at rest.",5. \xa0It is only natural that this should be so, for as they are all naturally both ambitious of supremacy and fond of liberty, they are in a state of constant warfare, none being disposed to yield the first place to his neighbour.,6. The Athenians were now delivered from the fear of Macedonia and regarded their liberty as securely established.,7. \xa0Following the policy and inclination of their leading statesmen Eurycleidas and Micion, they took no part in the affairs of the rest of Greece, but were profuse in their adulation of all the kings, and chiefly of Ptolemy,,8. \xa0consenting to every variety of decree and proclamation however humiliating, and paid little heed to decency in this respect owing to the lack of judgement of their leaders.
12.13.9. \xa0Demochares in his history brings accusations by no means trivial against Demetrius, telling us that the statesmanship on which he prided himself was such as a vulgar farmer of taxes would pride himself on, his boast having been that the market in the town was plentifully supplied and cheap, and that there was abundance of all the necessities of life for everybody. <
15.25. 1. \xa0Sosibius, the pretended guardian of Ptolemy, appears to have been a dexterous instrument of evil who remained long in power and did much mischief in the kingdom.,2. \xa0He first of all compassed the death of Lysimachus, who was Ptolemy\'s son by ArsinoÃ« the daughter of Lysimachus, next that of Magas, son of Ptolemy and Berenice, daughter of Magas, thirdly that of Berenice, mother of Ptolemy Philopator, fourthly that of Cleomenes of Sparta, and fifthly that of ArsinoÃ«, the daughter of Berenice. Ambition and Fate of Agathocles,3. \xa0After four or five days, erecting a tribune in the largest colonnade of the palace, they summoned a meeting of the bodyguard and household troops as well as of the officers of the infantry and cavalry.,4. \xa0When all these had collected, Agathocles and Sosibius mounted the tribune, and in the first place acknowledged the death of the king and queen and enjoined the populace to go into mourning as was their usual practice.,5. \xa0After this they crowned the boy and proclaimed him king, and then read a forged will, in which it was written that the king appointed Agathocles and Sosibius guardians of his son.,6. \xa0They begged the officers to remain well disposed and maintain the boy on his throne; and afterwards brought in two silver urns, the one said to contain the bones of the king and the other those of ArsinoÃ«.,7. \xa0As a fact, the one did contain the king\'s bones, but the other was full of spices. Hereupon they at once celebrated the funeral, and now the real circumstances of ArsinoÃ«\'s fate became manifest to all.,8. \xa0For on her death being made known, everyone began to inquire how she had perished. As there was no other cause assigned when the true report began to reach people\'s ears, though doubt still subsisted, the truth was impressed on the minds of all, and the people were much stirred in consequence.,9. \xa0As for the king, no one cared, but concerning ArsinoÃ«, when some recalled her orphanhood and others the insults and outrages inflicted on her during her whole life, and finally her unhappy death, the people fell into such a state of distraction and affliction that the town was full of groans, tears, and ceaseless lamentation,,10. \xa0a testimony, in the opinion of those who judged correctly, not so much of affection for ArsinoÃ« as of hatred of Agathocles.,11. \xa0The latter, after depositing the urns in the royal vaults, ordered the public mourning to cease, and as a first step granted two months\' pay to the troops, feeling sure of taking the edge off their hatred by appealing to the soldiers\' spirit of avarice, and in the next place imposed on them the oath they were accustomed to take on the proclamation of a new king.,12. \xa0He also sent away Philammon who had carried out the murder of ArsinoÃ«, making him libyarch in the Cyrenaica, and he placed the child in the care of Oethe and Agathoclea.,13. \xa0After this he dispatched Pelops, son of Pelops, to Asia, to King Antiochus to beg him to remain on friendly terms and not to transgress his treaty with the young king\'s father, and sent Ptolemy, son of Sosibius, to Philip to arrange for the proposed match and to beg for his help if Antiochus attempted any serious violation of his obligations.,14. \xa0He also appointed Ptolemy, the son of Agesarchus, ambassador to Rome, with the idea not of his hurrying to his post, but of his remaining in Greece when he reached that country and met his friends and relatives there,,15. \xa0the object of Agathocles being to remove all men of distinction from Egypt.,16. \xa0He also sent Scopas, the Aetolian, to Greece to hire mercenaries, providing him with a large sum of money to advance to them.,17. \xa0Two reasons underlay this plan; for in the first place, he wished to use the troops he hired for the war against Antiochus, and next to send away the existing force of mercenaries to the country forts in Egypt and to the foreign settlements, and then with these new arrivals to fill up and remodel the household troops and the guards of the court, and of the rest of the city, thinking that the men he himself had enlisted and whom he paid, as they had no political sympathies regarding past events of which they were ignorant, as they reposed their hopes of preservation and advancement on himself, would readily support him and join heartily in executing all his behests.,19. \xa0All this happened before the negotiations with Philip, as I\xa0have stated, but as the negotiations fell to be dealt with first owing to the order of my narrative, it was necessary for me to manage matters so as to give an account of the interviews and speeches of the ambassadors before mentioning their appointment and dispatch.,20. \xa0Agathocles, as soon as he had removed all the most notable men and checked to a great extent by the advance of pay the disaffection among the troops, turned to his old courses.,21. \xa0He filled up the vacant places of the royal "friends" by appointing from the body servants and other attendants those most remarkable for their effrontery and recklessness.,22. \xa0He himself spent the greater part of the day and night in drinking and the debauchery which commonly accompanies it, sparing neither women in the flower of their age nor brides nor virgins, and all this he did with the most odious ostentation.,23. \xa0So that as strong dislike against him was aroused on all sides, as no attempt was made to conciliate or help those aggrieved, but on the contrary there was a constant repetition of outrage, arrogance, and neglect,,24. \xa0the former hatred of the populace for him began to fume again, and all recalled the calamities that these men had brought on the kingdom.,25. \xa0But since they had no leader of any weight, through whom to vent their anger on Agathocles and Agathoclea, they kept quiet, their only remaining hope, to which they eagerly clung, being in Tlepolemus.,26. \xa0While the king lived, Tlepolemus attended to his own affairs, but on the death of Ptolemy, after quieting the populace, he became again military governor of the district round Pelusium;,27. \xa0and at first he consulted the king\'s interest in all he did, believing that there would be some council charged with the guardianship of the child and the general control of affairs.,28. \xa0But when he saw that all the men worthy of this office had been got rid of, and that Agathocles ventured to assume the reins of government, he very soon changed his attitude, as he was conscious of the danger that menaced him owing to their long-standing enmity, and collecting his forces around him took measures for providing himself with money in order that he might not fall an easy prey to any of his foes.,29. \xa0At the same time he did not despair of himself obtaining the guardianship of the child and the direction of affairs, thinking that he was, if his own judgement did not deceive him, more capable because he heard that both the troops under his own command and those in Alexandria placed in him their hopes of overthrowing the insolent domination of Agathocles.,30. \xa0Such being his opinion of himself, the difference between them became speedily more acute, since both of them contributed to this end.,31. \xa0For Tlepolemus, as he was desirous of attaching to himself the commanders, taxiarchs, and inferior officers, entertained them sedulously at banquets; and on those occasions, either flattered by those who wished to make themselves agreeable to him or on his own impulse, since he was young and they were talking over their wine, he would make remarks about the family of Agathocles, at first enigmatical, then of doubtful import, but finally quite outspoken and conveying the most venomous insults.,32. \xa0For he used to toast the wall-dauber and the sackbut-girl and the lady-barber, and the young boy who was so complaisant at the drinking-bouts when he was cupbearer to the king in his childhood\'s days.,33. \xa0As his guests always laughed with him and contributed something of their own to his jests, the matter soon reached the ears of Agathocles.,34. \xa0Their enmity was now avowed, and Agathocles lost no time in bringing an accusation against Tlepolemus, charging him with disaffection to the king and stating that he was inviting Antiochus to assume the government.,35. \xa0He was in no lack of specious grounds for this accusation, some resting on reports of actual facts which he distorted and some being pure inventions of his own.,36. \xa0All this he did with the object of working up the populace against Tlepolemus, but it had the contrary result. For as they had for long rested their hopes on Tlepolemus, they were exceedingly glad to see the quarrel becoming more inflamed.,37. \xa0The popular movement originated in the following manner. Nicon, who was a relative of Agathocles, had been appointed director of naval affairs during the lifetime of Ptolemy, and he now.\xa0.\xa0.\xa0. Agathocles also killed Deinon, son of Deinon, and this was, as the saying is, "the justest of his many iniquities." For at the time when dispatches reached Deinon proposing the murder of ArsinoÃ«, it was perfectly in his power to report the criminal project and save the kingdom, but he chose to take the part of Philammon and became thus the cause of all the evils which followed.
15.26.1. \xa0Agathocles in the first place summoned a meeting of the Macedonians and appeared together with Agathoclea and the young king. < 15.26.2. \xa0At first he pretended that he could not say what he wished owing to the abundance of the tears that choked him, but after wiping his eyes many times with his chlamys and subduing the outburst, he took the child in his arms and exclaimed, "Take the child whom his father on his death-bed placed in the arms of this woman," pointing to his sister, "and confided to your faith, you soldiers of Macedon. < 15.26.4. \xa0Her affection indeed is of but little moment to ensure his safety, but his fate depends on you and your valour. < 15.26.5. \xa0For it has long been evident to those who judge correctly that Tlepolemus aspires to a position higher than it behoves him to covet, and now he has actually fixed the day and the hour at which he will assume the diadem." < 15.26.6. \xa0And as to this he told them not to rely on his own word but on that of those who knew the truth and had just come from the very scene of action. < 15.26.7. \xa0After speaking thus he brought forward Critolaus, who told them that he had himself seen the altars being erected and the victims being prepared in presence of the populace for the ceremony of proclaiming the coronation. < 15.26.8. \xa0When the Macedonians heard this, not only did they feel no pity for Agathocles but paid absolutely no attention to his words, and showed such levity by hooting and murmuring to each other that he did not know himself how he got away from the meeting. <' "15.26. 1. \xa0Agathocles in the first place summoned a meeting of the Macedonians and appeared together with Agathoclea and the young king.,2. \xa0At first he pretended that he could not say what he wished owing to the abundance of the tears that choked him, but after wiping his eyes many times with his chlamys and subduing the outburst, he took the child in his arms and exclaimed, "Take the child whom his father on his death-bed placed in the arms of this woman," pointing to his sister, "and confided to your faith, you soldiers of Macedon.,4. \xa0Her affection indeed is of but little moment to ensure his safety, but his fate depends on you and your valour.,5. \xa0For it has long been evident to those who judge correctly that Tlepolemus aspires to a position higher than it behoves him to covet, and now he has actually fixed the day and the hour at which he will assume the diadem.",6. \xa0And as to this he told them not to rely on his own word but on that of those who knew the truth and had just come from the very scene of action.,7. \xa0After speaking thus he brought forward Critolaus, who told them that he had himself seen the altars being erected and the victims being prepared in presence of the populace for the ceremony of proclaiming the coronation.,8. \xa0When the Macedonians heard this, not only did they feel no pity for Agathocles but paid absolutely no attention to his words, and showed such levity by hooting and murmuring to each other that he did not know himself how he got away from the meeting.,9. \xa0The same kind of thing took place at the meetings of the other regiments.,10. \xa0Meanwhile numbers of men kept on arriving by boat from the garrisons in upper Egypt, and all begged their relatives or friends to help them at the present crisis and not allow them to be thus outrageously tyrannized over by such unworthy persons.,11. \xa0The chief incentive to the soldiery to wreak their vengeance on those in power was their knowledge that any delay was prejudicial to themselves, as Tlepolemus controlled the entire supply of provisions reaching Alexandria. 15.27. 1. \xa0There was also one thing done by Agathocles and his party which contributed to exasperate the populace and Tlepolemus.,2. \xa0For they took DanaÃ«, who was the latter's mother-inâ\x80\x91law, from the temple of Demeter, and dragged her unveiled through the middle of the town and committed her to prison, with the express object of exhibiting their hostility to him.,3. \xa0This so irritated the people that they no longer spoke of the matter in private and secretly, but while some expressed their detestation of those in power by scribbling it all over the town at night, others even began to meet openly in groups in the day-time for this purpose.,4. \xa0Agathocles, seeing what was happening and entertaining poor hopes of his own security, began to contemplate flight; but as owing to his own imprudence he had made no preparations for this purpose he desisted from the project,,5. \xa0and his next step was to enrol conspirators ready to join in the venture, with a view to putting to death some of his enemies at once and arresting others, after which he could possess himself of tyrannical power.,6. \xa0While he was engaged in this project an accusation was brought against a certain Moeragenes, one of the bodyguards, to the effect that he informed Tlepolemus of everything and worked for his cause owing to his relationship with Adaeus, then governor of Bubastus.,7. \xa0Agathocles at once gave orders to Nicostratus, his secretary of state, to arrest Moeragenes and examine him diligently, menacing him with every kind of torture.,8. \xa0Moeragenes was instantly arrested and conducted to a remote part of the palace, where he was at first questioned directly concerning these rumours,,9. \xa0and on his denying every one of the charges was stripped. Some began to get the instruments of torture ready and others with the scourges in their hands were taking off their cloaks,,10. \xa0when one of the servants ran up to Nicostratus and after whispering something into his ear made off in haste.,11. \xa0Nicostratus immediately followed him without saying a word, but striking his thigh with his hand repeatedly." '15.28. 1. \xa0It is difficult to describe the strange situation in which Moeragenes found himself.,2. \xa0For some of the executioners stood there with the scourges almost raised to strike him and others were getting the instruments of torture ready before his eyes;,3. \xa0but when Nicostratus departed all remained in mute astonishment, looking at each other, and each moment expecting Nicostratus to return;,4. \xa0but after a little time had elapsed they gradually dispersed, and Moeragenes was left by himself. After that he was able, much to his surprise, to traverse the palace, and naked as he was rushed into a tent belonging to the Macedonian troops not far from the palace.,5. \xa0Finding them by chance assembled there at breakfast he told his story and the extraordinary manner in which he had been delivered.,6. \xa0They were disposed to discredit it, but afterwards seeing him naked they were compelled to believe him.,7. \xa0Availing himself of this complete change of circumstances, Moeragenes begged the Macedonians with tears not only to help him to save himself, but to save the king also and chiefly themselves.,8. \xa0He urged upon them that their destruction was inevitable if they did not avail themselves of the present opportunity, when the hatred of the populace was at its height and everyone was ready to take vengeance on Agathocles.,9. \xa0This was just the time, he said, when the feeling was most thoroughly aroused and it only wanted someone to begin. 15.29. 1. \xa0The Macedonians on hearing this were stimulated to action and finally took the advice of Moeragenes, first without delay visiting the Macedonian tents and then those of the other soldiers,,2. \xa0which are all close together, and turned towards a single part of the city.,3. \xa0As the people had long been disposed to revolt and required only some man of courage to appeal to them, once the movement began it spread like wildfire.,4. \xa0Four hours had scarcely elapsed when men of all nationalities, both soldiers and civilians, had agreed to attack the government.,5. \xa0Chance too co-operated much at this time to the accomplishment of their aim.,6. \xa0For Agathocles, when a letter reached his hands, and some spies were brought before him, and when the letter proved to be the one addressed by Tlepolemus to the troops announcing that he was on the point of coming, and the spies reported that he had actually arrived,,7. \xa0so entirely lost his head that, neglecting to take any action or to consider the news he had received, he went to carouse at his usual hour and conducted himself at the banquet in his usual manner.,8. \xa0Oethe, who was in great distress, betook herself to the Thesmophoreum, that temple being open for an annual sacrifice.,9. \xa0She first of all fell on her knees and with many gestures prayed fervently to the goddesses, and afterwards seated herself by the altar and held her peace.,10. \xa0Most of the women, pleased to see her so dejected and distressed, remained silent, but the relatives of Polycrates and some other noble ladies, who were not yet aware of the danger, came up to her to console her.,11. \xa0"Come not near me, you beasts," she cried aloud to them,"I\xa0know well that you bear us ill-will and that you pray to the goddesses that the worst may befall us,,12. \xa0but yet I\xa0trust that, if it be the will of heaven, I\xa0shall yet make you taste the flesh of your own children.",13. \xa0After saying this she bade her lictors drive them away from her and strike those who refused to leave.,14. \xa0Availing themselves of this pretext all the ladies withdrew, holding up their hands to the goddesses and praying that she might be cursed with the fate that she threatened to bring on others.
15.30.4. \xa0The open spaces round the palace, the stadium, and the great square were now filled with a mixed multitude, including all the crowd of supernumerary performers in the theatre of Dionysus, <
15.30.9. \xa0Meanwhile the populace were assembling from every part of the city, so that not only level spaces but the roofs and steps were full of people, and there was a confused hubbub and clamour, women and children being mixed with the men. < 15.30. 1. \xa0The men had already decided on a revolution, but now that in each house the rage of the women was added to their own, the hatred of the usurper blazed up twice as violent.,2. \xa0When day again gave place to night, the whole town was full of disturbance and torches and movement.,3. \xa0For some collected in the stadium shouting, some were encouraging each other, others running in different directions took refuge in houses and places not likely to be suspected.,4. \xa0The open spaces round the palace, the stadium, and the great square were now filled with a mixed multitude, including all the crowd of supernumerary performers in the theatre of Dionysus,,5. \xa0and Agathocles, when he heard what was occurring, aroused himself from his drunken slumber, having broken up the banquet a short time previously, and taking all his relatives except Philo went to the king.,6. \xa0After lamenting his ill-fortune to the boy in a\xa0few words he took him by the hand and went up to the gallery between the Maeander and the palaestra leading to the entrance to the theatre.,7. \xa0After this, having made fast the first two doors, he retired to the third with a\xa0few of the bodyguard, the king, and his own relatives.,8. \xa0The doors were of pen lattice-work and one could see through them, and they were each secured by two bolts.,9. \xa0Meanwhile the populace were assembling from every part of the city, so that not only level spaces but the roofs and steps were full of people, and there was a confused hubbub and clamour, women and children being mixed with the men.,10. \xa0For in Carthage and also in Alexandria the children play no less a part in such tumults than the men. 15.31. 1. \xa0When the day began to break it was difficult to distinguish the various cries, but that of "Bring the king" predominated.,2. \xa0At first the Macedonians got up and seized the gate of audience of the palace,,3. \xa0but shortly after, when they discovered in what part of the building the king was, they went round and after taking the first door of the gallery off its hinges approached the second and clamoured loudly for the king.,4. \xa0Agathocles was looking now to his own safety and begged the bodyguards to convey a message on his behalf to the Macedonians, stating that he abandoned the office of regent and all his powers and dignities as well as all his revenue,,5. \xa0and begged simply for his poor life and a sufficient supply of food, so that retiring into his original obscurity he could not in future, even if he wished it, hurt anyone.,6. \xa0None of the other bodyguards consented, but Aristomenes alone, who afterwards became minister, undertook this service.,7. \xa0He was by birth an Acarian, and the adulation he had paid to Agathocles in the season of his prosperity was no less conspicuous than his admirable and scrupulous fidelity to the interests of the king and his kingdom when in later life he was at the head of affairs.,8. \xa0For he was the first who having invited Agathocles to dinner presented to him alone among the guests a crown of gold, an honour which is customarily paid only to the king,,9. \xa0and he was the first who ventured to wear a ring with Agathocles\' portrait engraved on it, and when a daughter was born to him he actually called her Agathoclea.,10. \xa0Perhaps regarding his character I\xa0have said enough; but now when he had received Agathocles\' commission he went out by a wicket-gate to the Macedonians.,11. \xa0After he had said a\xa0few words to them and explained the proposal, the Macedonians at once attempted to run him through, but when some few persons held their hands over him and begged them to spare him, he went back with orders either to return to them bringing the king or not to come out at all.,12. \xa0Aristomenes, then, was sent back by the Macedonians with this message, and they themselves came up to the second door and broke it in also.,13. \xa0Agathocles and his people, seeing the violence of the Macedonians both by their actions and their determined demand, at first attempted to entreat the soldiers, leaving no word unspoken that might move them to spare their lives at least, Agathocles putting out his hands through the door and Agathoclea her breasts with which she said she had suckled the king.' "
15.32.4. \xa0The joy of the crowd was mingled with regret, for on the one hand they were delighted at having the boy in their hands, but on the other they were displeased that the guilty persons had not been arrested and punished as they deserved. <' "15.32. 1. \xa0When bitterly bewailing their evil fate they found all was useless, they sent out the boy with the bodyguard.,2. \xa0The Macedonians then took the king and at once setting him on a horse conducted him to the stadium.,3. \xa0His appearance was greeted with loud cheers and clapping of hands, and they now stopped the horse, took him off, and leading him forward placed him in the royal seat.,4. \xa0The joy of the crowd was mingled with regret, for on the one hand they were delighted at having the boy in their hands, but on the other they were displeased that the guilty persons had not been arrested and punished as they deserved.,5. \xa0So that they continued to shout, demanding that those who had caused all the evil should be taken into custody and made an example.,6. \xa0The day had now advanced, and as the people after all could find no one on whom to vent their resentment, Sosibius, who was the son of Sosibius and at the present time, being a member of the bodyguard, particularly devoted his attention to the king and to affairs of state,,7. \xa0seeing that there was no hope of appeasing the fury of the populace and that the boy was ill at ease, finding himself among strangers and amidst all the commotion of the mob, asked the king if he would give up to the people those who were in any way guilty of offences to himself or his mother.,8. \xa0When the boy nodded his head in assent Sosibius bade some of the bodyguard communicate the royal decision, and making the boy get up led him away to join his household at his own house which was quite near.,19. \xa0When the king's consent was announced, there was a deafening outburst of cheering and applause all through the stadium.,10. \xa0Meanwhile Agathocles and Agathoclea had separated and each retired to their own residence, and very soon a certain number of soldiers, some on their own initiative and others forced to go by the crowd, set off in search of both. " '
15.33.10. \xa0For terrible is the cruelty of the Egyptians when their anger is aroused. < 15.33. 1. \xa0The bloodshed and murders which followed were due to the following incident.,2. \xa0Philo, one of Agathocles' attendants and parasites, came out into the stadium suffering from the effects of drink.,3. \xa0When he observed the popular excitement, he said to those next him, that if Agathocles came out they would have cause to repent again as they had done some days before.,4. \xa0Upon hearing this they began some of them to revile and others to hustle him, and when he attempted to defend himself some very soon tore off his cloak and others levelling their spears at him transpierced him.,5. \xa0Then as soon as he was ignominiously dragged still breathing into the middle of the stadium and the people had tasted blood, they all eagerly waited the arrival of the others.,6. \xa0It was not long before Agathocles was led in in fetters, and as soon as he entered some people ran up and at once stabbed him, an act of benevolence rather than enmity, for they thus saved him from suffering the fate he deserved.,7. \xa0Next Nicon was brought there and after him Agathoclea stripped naked with her sisters and then all her relatives.,8. \xa0Last of all they dragged Oethe from the Thesmophorium and led her to the stadium naked on horseback.,9. \xa0All of them were delivered into the hands of the mob, and now some began to bite them with their teeth, some to stab them and others to dig out their eyes. Whenever one of them fell they tore the body from limb to limb until they had thus mutilated them all.,10. \xa0For terrible is the cruelty of the Egyptians when their anger is aroused.,11. \xa0At the same time some young girls who had been ArsinoÃ«'s close companions, hearing that Philammon, who had directed the queen's murder, had arrived from Cyrene three days before, rushed to his house and forcing an entrance killed Philammon with clubs and stones;,12. \xa0strangled his son who was no longer a child, and dragging out his wife naked into the square slew her.,13. \xa0Such was the end of Agathocles, Agathoclea, and their kindred." '
16.39. 1. \xa0Polybius of Megalopolis testifies to this. For he says in the 16th\xa0Book of his Histories, "Scopas, Ptolemy\'s general, set out into the upper country and destroyed the Jewish nation in this winter.",2. \xa0"The siege having been negligently conducted, Scopas fell into disrepute and was violently assailed.",3. \xa0He says in the same book, "When Scopas was conquered by Antiochus, that king occupied Samaria, Abila, and Gadara,,4. \xa0and after a short time those Jews who inhabited the holy place called Jerusalem, surrendered to him.,5. \xa0of this place and the splendour of the temple I\xa0have more to tell, but defer my narrative for the present."
27.13.1. \xa0Ptolemy, the Egyptian commander in Cyprus, was not at all like an Egyptian, but gifted with good sense and capacity. <
34.14.1. \xa0Polybius at least, who visited the city, was disgusted with its condition at the time. < 34.14.2. \xa0He says it is inhabited by three classes of people, first the native Egyptians, an acute and civilized race; < 34.14.3. \xa0secondly by the mercenaries, a numerous, rough, and uncultivated set, it being an ancient practice there to maintain a foreign armed force which owing to the weakness of the kings had learnt rather to rule than to obey; < 34.14.4. \xa0thirdly there were the Alexandrians themselves, a people not genuinely civilized for the same reason, but still superior to the mercenaries, < 34.14.5. \xa0for though they are mongrels they came from a Greek stock and had not forgotten Greek customs. <' "34.14.6. \xa0But when this population had been nearly annihilated, chiefly by Euergetes Physcon, in whose reign Polybius came to Alexandria â\x80\x94 for this king being frequently troubled by seditions exposed the populace to the onslaught of the soldiers and destroyed them â\x80\x94 the city fell into such a state that afterwards Homer's line was really true\xa0â\x80\x94 To Egypt is a long and dangerous road. B. Latin Fragments (Pliny, Nat. Hist. IV.121) <" "34.14.7. 1. \xa0Polybius at least, who visited the city, was disgusted with its condition at the time.,2. \xa0He says it is inhabited by three classes of people, first the native Egyptians, an acute and civilized race;,3. \xa0secondly by the mercenaries, a numerous, rough, and uncultivated set, it being an ancient practice there to maintain a foreign armed force which owing to the weakness of the kings had learnt rather to rule than to obey;,4. \xa0thirdly there were the Alexandrians themselves, a people not genuinely civilized for the same reason, but still superior to the mercenaries,,5. \xa0for though they are mongrels they came from a Greek stock and had not forgotten Greek customs.,6. \xa0But when this population had been nearly annihilated, chiefly by Euergetes Physcon, in whose reign Polybius came to Alexandria â\x80\x94 for this king being frequently troubled by seditions exposed the populace to the onslaught of the soldiers and destroyed them â\x80\x94 the city fell into such a state that afterwards Homer's line was really true\xa0â\x80\x94 To Egypt is a long and dangerous road. B. Latin Fragments (Pliny, Nat. Hist. IV.121) " "34.14.8. 1. \xa0Polybius at least, who visited the city, was disgusted with its condition at the time.,2. \xa0He says it is inhabited by three classes of people, first the native Egyptians, an acute and civilized race;,3. \xa0secondly by the mercenaries, a numerous, rough, and uncultivated set, it being an ancient practice there to maintain a foreign armed force which owing to the weakness of the kings had learnt rather to rule than to obey;,4. \xa0thirdly there were the Alexandrians themselves, a people not genuinely civilized for the same reason, but still superior to the mercenaries,,5. \xa0for though they are mongrels they came from a Greek stock and had not forgotten Greek customs.,6. \xa0But when this population had been nearly annihilated, chiefly by Euergetes Physcon, in whose reign Polybius came to Alexandria â\x80\x94 for this king being frequently troubled by seditions exposed the populace to the onslaught of the soldiers and destroyed them â\x80\x94 the city fell into such a state that afterwards Homer's line was really true\xa0â\x80\x94 To Egypt is a long and dangerous road. B. Latin Fragments (Pliny, Nat. Hist. IV.121) "'. None

53. Septuagint, 3 Maccabees, 1.9, 2.30, 3.4, 3.8-3.9, 3.12-3.19, 3.22, 3.24-3.25, 4.21, 5.28, 5.30-5.31, 5.42, 6.27, 6.30, 7.4-7.5, 7.8, 7.10-7.15, 7.19-7.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Alexandrian • Alexandria, Greeks of • Alexandria, Hippodrome • Alexandria, Jews of • Alexandria, Library of • Alexandria, Philo’s perspective on • Alexandria, Zealots in Alexandrian Jewish community • Alexandria, setting of LXX translation • Alexandria, under Trajan • Alexandria/Alexandrians • Cyril of Alexandria • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • Jews/Judeans/Ioudaioi, in Alexandria • Philo of Alexandria • Philo of Alexandria, and Hellenistic Judaism • Philo of Alexandria, on God • Zealots, in Alexandria • adjudication, Alexandria • gods, Philo of Alexandria on • necessity ἀνάγκη, Philo of Alexandria on

Found in books: Bernabe et al (2013) 453, 455, 456, 457, 459; Brouwer and Vimercati (2020) 72; Geljon and Vos (2020) 130; Gruen (2020) 148; Levine (2005) 86; Salvesen et al (2020) 3, 4, 12, 100, 169, 170, 179, 181, 184, 186, 189, 190, 233, 358

1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty,
3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some;
3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.9. for such a great community ought not be left to its fate when it had committed no offense.
3.12. "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 3.13. I myself and our government are faring well.' "3.14. When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle," '3.15. and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 3.16. And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 3.17. They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings, 3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 3.19. By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere.
3.22. But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil,
3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies.
4.21. But this was an act of the invincible providence of him who was aiding the Jews from heaven.' "
5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised." '5.31. "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors.
5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts,
6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!
7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death.
7.8. We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened.' "7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government." '7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners.
7.19. And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay.' '. None

54. Septuagint, 1 Maccabees, 10.43 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Philo of Alexandria, and the land of the Jerusalem temple • adjudication, Alexandria

Found in books: Gordon (2020) 164, 180, 228; Levine (2005) 86

10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom.''. None

55. Septuagint, Ecclesiasticus (Siracides), 24.10, 38.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Jewish writings of • Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, and cities

Found in books: Grypeou and Spurling (2009) 13; Honigman (2003) 124, 125; Legaspi (2018) 199; Salvesen et al (2020) 117, 140, 145; Stanton (2021) 229; Taylor (2012) 31

38.2. Do not give your heart to sorrow;drive it away, remembering the end of life.'
38.2. for healing comes from the Most High,and he will receive a gift from the king. '. None

56. Septuagint, Wisdom of Solomon, 6.12, 7.22, 7.24-7.26, 11.5, 12.3, 12.24, 13.1-13.9, 14.15, 15.11, 15.18-15.19, 16.12, 16.24, 19.22 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Jewish community of • Alexandria, Jewish writings of • Alexandria, Jews of • Alexandria, citizenship in • Alexandria, setting of LXX translation • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, syncretism/eclecticism, moving beyond • Clement of Alexandria, collage technique of Stromateis • Clement of Alexandria, heresy and epistemology • Clement of Alexandria,God in • Cyril of Alexandria • Philo of Alexandria • Philo of Alexandria, and cities • Philo of Alexandria, on Stoic cosmology and theology • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies • Stromateis (Clement of Alexandria)., collage technique of

Found in books: Ayres and Ward (2021) 131; Bar Kochba (1997) 179, 180; Bloch (2022) 77; Boulluec (2022) 144, 406; Engberg-Pedersen (2010) 24; Geljon and Vos (2020) 130; Gunderson (2022) 30, 31, 32; Janowitz (2002) 75; Legaspi (2018) 198; Levison (2009) 142; Lidonnici and Lieber (2007) 154; Malherbe et al (2014) 837, 838; Nasrallah (2019) 198; Rowland (2009) 42, 164; Salvesen et al (2020) 116, 144, 145, 170, 171, 172, 206; Smith and Stuckenbruck (2020) 104; Stanton (2021) 229; Taylor (2012) 31; Ward (2022) 151, 152

6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her.
7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible,
7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.
11.5. High mountains hath He abased into a plain for them;
11.5. For through the very things by which their enemies were punished,they themselves received benefit in their need.
12.3. So he delights to fill houses with a lying tongue, To cut down the trees of gladness which setteth on fire transgressors,
12.3. Those who dwelt of old in thy holy land"
12.24. For they went far astray on the paths of error,accepting as gods those animals which even their enemies despised;they were deceived like foolish babes.
13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works;
13.1. The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. 13.2. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.3. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, 13.4. The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinner 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 13.8. Yet again, not even they are to be excused; 13.9. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things?
14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations.
15.11. And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath.
15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit."
15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing.
1
6.12. But with goodwill and cheerfulness support my soul; When Thou strengthenest my soul, what is given (to me) will be sufficient for me.
1
6.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men.
16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee.
19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places.' '. None

57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Clement of Alexandria • Philo of Alexandria • Philo of Alexandria, and Stoicism • Philo of Alexandria, on Abel • Philo of Alexandria, on Adam • Philo of Alexandria, on Cain • Philo of Alexandria, on God • Philo of Alexandria, on love for (one-)self (φιλαυτία) • Philo of Alexandria, on love for god/being loved by god (θεοφιλία) • Philo of Alexandria, on providence (πρόνοια) • Philo of Alexandria, on virtue (ἀρετή) • gods, Philo of Alexandria on • virtue (ἀρετή, virtus), Philo of Alexandria on

Found in books: Brouwer and Vimercati (2020) 89; Maso (2022) 84

58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Flavius (Clement of Alexandria)

Found in books: Edmondson (2008) 188; Rosa and Santangelo (2020) 77

59. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Athenaeus, on the Museion at Alexandria • Theon of Alexandria

Found in books: Bianchetti et al (2015) 117; Rutledge (2012) 23

60. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Alexandria/Alexandrians

Found in books: Gruen (2020) 88; van Maaren (2022) 32

61. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria • Philo of Alexandria, Jewish philosopher, Repentance valued • Thrasyllus of Alexandria

Found in books: Bryan (2018) 208; Sorabji (2000) 233; Wardy and Warren (2018) 208; Wolfsdorf (2020) 213

62. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Alexandria • Philo of Alexandria, Revelation

Found in books: Najman (2010) 183, 184; Witter et al. (2021) 115

63. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria • Cyril of Alexandria • Origen of Alexandria • Ps-Theophilus of Alexandria • Theophilus of Alexandria, lithomania, accused of

Found in books: Corrigan and Rasimus (2013) 586; Farag (2021) 261; Gera (2014) 95

64. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria • Alexandria, Rabbinic views of • Philo of Alexandria

Found in books: Penniman (2017) 54; Salvesen et al (2020) 387

65. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria, • Philo of Alexandria

Found in books: Gera (2014) 451; Huttner (2013) 197; Rowland (2009) 29

66. Anon., Sibylline Oracles, 3.29-3.38, 3.110-3.161, 3.547-3.557, 3.573-3.590, 3.624, 3.629-3.638, 3.762-3.785, 3.795-3.808, 5.249-5.252, 5.263, 5.420-5.427 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Alexandria • Alexandria, Greeks of • Alexandria, Zealots in Alexandrian Jewish community • Alexandria, under Trajan • Alexandria/Alexandrians • Appian of Alexandria • Jews/Judeans/Ioudaioi, in Alexandria • Philo of Alexandria • Sibylline Oracle, Third, Ptolemaic Alexandria setting • Templeof Sarapis in Alexandria • Zealots, in Alexandria

Found in books: Bacchi (2022) 24, 175; Collins (2016) 294, 296; Gruen (2020) 147; Lidonnici and Lieber (2007) 149; Potter Suh and Holladay (2021) 44, 54; Salvesen et al (2020) 354, 355, 361, 362; de Jáuregui (2010) 98

3.29. Imperishable fire, and days and nights.
3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam, 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. And then did they teach miserable men 3.32. East, west, and south, and north. The same is he 3.33. Deceptions, whence to mortals on the earth 3.33. Who fixed the pattern of the human form, 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God, 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats, 3.38. And idols, and stone images of men,
3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident, 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once, 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned, 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus, 3.135. 135 Giving to them names both of earth and heaven, 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man, 3.139. And each one having his own portion reigned' "3.140. 140 And fought not; for a father's oaths were there" '3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came, 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife, 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia, 3.148. And Aphrodite fond of crowns, Demeter, 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin, 3.152. And others of the same ancestral blood, 3.153. And they judged Cronos should reign king of all, 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.156. To rear no male posterity, that he 3.157. Himself might reign when age and fate should come 3.158. To Cronos. And whenever Rhea bore 3.159. Beside her sat the Titans, and all male 3.160. 160 In pieces tore, but let the females live 3.161. To be reared by the mother. But When now
3.547. Shall break off. And, Byzantium of Ares, 3.548. Thou some time shalt by Asia be laid waste, 3.549. And also groans and blood immeasurable 3.550. 550 Shalt thou receive. And Cragus, lofty mount 3.551. of Lycia, from thy peaks by yawning chasm 3.552. of opened rock shall babbling water flow,' "3.553. Until even Patara's oracles shall cease." '3.554. O Cyzicus, that dwellest by Proponti 3.555. 555 The wine-producing, round thee Rhyndacu 3.556. Shall crash the crested billow. And thou, Rhodes, 3.557. Daughter of day, shalt long be unenslaved,
3.573. O sign of Cyprus, may an earthquake waste 3.574. Thy phalanxes away, and many soul 3.575. 575 With one accord shall Hades bold in charge. 3.576. And Trallis near by Ephesus, and wall 3.577. Well made, and very precious wealth of men 3.578. Shall be dissolved by earthquake; and the land 3.579. Shall burst out with hot water; and the earth 3.580. 580 Shall swallow down those who are by the fire 3.581. And stench of brimstone heavily oppressed. 3.582. And Samos shall in time build royal houses. 3.583. But to thee, Italy, no foreign war 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned, 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey.
3.624. Nor of life shall there any longer be
3.629. And stood against the God, the King, 3.630. 630 And opened loathsome month deceitfully 3.631. Therefore may he subdue them terribly' "3.632. By strokes o'er all the earth, and bitter fate" '3.633. Shall God send on them burning from the ground. 3.634. Cities and of the cities the foundations. 3.635. 635 Woe, woe to thee, O Crete! To thee shall come 3.636. A very painful stroke, and terribly 3.637. Shall the Eternal sack thee; and again 3.638. Shall every land behold thee black with smoke,
3.762. And worshiped idols made with hands, which thing 3.763. Mortals themselves will cast down and for shame 3.764. Conceal in clefts of rocks, when a young king, 3.765. 765 The seventh of Egypt, shall rule his own land, 3.766. Reckoned from the dominion of the Greeks, 3.767. Which countless Macedonian men shall rule; 3.768. And there shall come from Asia a great king, 3.769. fiery eagle, who with foot and horse 3.770. 770 Shall cover all the land, cut up all things, 3.771. And fill all things with evils; he will cast 3.772. The Egyptian kingdom down; and taking off 3.773. All its possessions carry them away 3.774. Over the spacious surface of the sea. 3.775. 775 And then shall they before, the mighty God, 3.776. The King immortal, bend the fair white knee 3.777. On the much-nourishing earth; and all the work 3.778. Made with hands shall fall by a flame of fire. 3.779. And then will God bestow great joy on men; 3.780. 780 For land and trees and countless flocks of sheep 3.781. Their genuine fruit to men shall offer–wine, 3.782. And the sweet honey, and white milk, and wheat, 3.783. Which is for mortals of all things the best. 3.784. But thou, O mortal full of various wiles,
3.795. 795 The cause of the wrath of the mighty God, 3.796. When on all mortals there shall come the height 3.797. of pestilence and conquered they shall meet 3.798. A fearful judgment, and king shall seize king 3.799. And wrest his land away, and nations bring 3.800. 800 Ruin on nations and lords plunder tribes, 3.801. And chiefs all flee into another land, 3.802. And the land change its men, and foreign rule 3.803. Ravage all Hellas and drain the rich land. 3.804. of its wealth, and to strife among themselve 3.805. 805 Because of gold and silver they shall come– 3.806. The love of gain an evil shepherde 3.807. Will be for cities–in a foreign land. 3.808. And they shall all be without burial,
5.249. Reckless in evils, treasury of toils, 5.250. 250 Much-wailing Mænad, suffering, dire ills, 5.251. Much-weeping, thou a widow shalt remain 5.252. Through all time. Thou didst full of years become
5.263. A mourning on account of lawless deeds.' "
5.420. 420 Cyme's rough populace and shameless tribe," '5.421. Having a sign, shall know for what they toiled. 5.422. And then, when they shall have bewailed their land 5.423. Reduced to ashes, by Eridanu 5.424. Shall Lesbos be forever overthrown. 5.425. 425 Alas, Corcyra, city beautiful, 5.426. Alas for thee, cease from thy revelry. 5.427. Thou also, Hierapolis, sole land' '. None

67. Diodorus Siculus, Historical Library, 1.25.2, 1.25.5, 3.39.5, 3.40.2-3.40.3, 5.19.5, 17.52 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexandria • Alexandria Sarapieion, possible presence of oracle • Alexandria, Heptastadium • Alexandria, Pharos, Island of • Alexandria, Philo’s perspective on • Alexandria, capital of Ptolemaic Egypt • Demetrios of Phaleron, blindness cured by Sarapis at Alexandria • Philo of Alexandria • Sarapieion, temple of Sarapis, of Alexandria, of Memphis • plague, associated with Alexandria

Found in books: Alvar Ezquerra (2008) 329; Konig and Wiater (2022) 98; König and Wiater (2022) 98; Renberg (2017) 351, 386; Salvesen et al (2020) 232, 247; Stavrianopoulou (2013) 124; Taylor and Hay (2020) 163, 172

1.25.2. \xa0Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing;
1.25.5. \xa0For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.
3.39.5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.
3.40.2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; < 3.40.3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.
5.19.5. \xa0And, speaking generally, the climate of the island is so altogether mild that it produces in abundance the fruits of the trees and the other seasonal fruits for the larger part of the year, so that it would appear that the island, because of its exceptional felicity, were a dwelling-place of a race of gods and not of men.
17.52. 1. \xa0He decided to found a great city in Egypt, and gave orders to the men left behind with this mission to build the city between the marsh and the sea. He laid out the site and traced the streets skilfully and ordered that the city should be called after him Alexandria.,2. \xa0It was conveniently situated near the harbour of Pharos, and by selecting the right angle of the streets, Alexander made the city breathe with the etesian winds so that as these blow across a great expanse of sea, they cool the air of the town, and so he provided its inhabitants with a moderate climate and good health.,3. \xa0Alexander also laid out the walls so that they were at once exceedingly large and marvellously strong. Lying between a great marsh and the sea, it affords by land only two approaches, both narrow and very easily blocked. In shape, it is similar to a chlamys, and it is approximately bisected by an avenue remarkable for its size and beauty. From gate to gate it runs a distance of forty furlongs; it is a plethron in width, and is bordered throughout its length with rich faÃ§ades of houses and temples.,4. \xa0Alexander gave orders to build a palace notable for its size and massiveness. And not only Alexander, but those who after him ruled Egypt down to our own time, with few exceptions have enlarged this with lavish additions.,5. \xa0The city in general has grown so much in later times that many reckon it to be the first city of the civilized world, and it is certainly far ahead of all the rest in elegance and extent and riches and luxury.,6. \xa0The number of its inhabitants surpasses that of those in other cities. At the time when we were in Egypt, those who kept the census returns of the population said that its free residents were more than three hundred thousand, and that the king received from the revenues of the country more than six thousand talents.,7. \xa0However that may be, King Alexander charged certain of his Friends with the construction of Alexandria, settled all the affairs of Egypt, and returned with his army to Syria.''. None

68. Philo of Alexandria, Plant., 22, 60, 126 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria • Philo (of Alexandria) • Philo of Alexandria • Philo of Alexandria, and cities

Found in books: Dillon and Timotin (2015) 53, 100; Engberg-Pedersen (2010) 225; Maier and Waldner (2022) 27; Salvesen et al (2020) 122; Taylor (2012) 31; Taylor and Hay (2020) 348

22. for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreated. VI.
60. For, behold, here again, he uses the expression, "the portion and inheritance of God," meaning that disposition which is capable of seeing him, and which sincerely worships him; and he says that the children of the earth, whom he calls the sons of Adam, were scattered and dispersed, and brought together again, and that a company was formed of them, since they were unable to use right reason as their guide. For, in real truth, virtue is the cause of harmony and unity, and the opposite disposition is the cause of dissolution and disagreement.
126. And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him. ''. None

69. Philo of Alexandria, On The Life of Abraham, 5, 16, 60-88, 100, 121, 128, 178, 181, 203, 208, 257, 276 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria • Alexandria, Philo’s perspective on • Appian of Alexandria • Clement of Alexandria • Eleazar (high priest in Letter of Aristeas), unnamed in Philo of Alexandria’s account of the Ptolemaic embassy to Jerusalem • First movements, Philo of Alexandria • Philo of Alexandria • Philo of Alexandria, • Philo of Alexandria, Abraham’s call in Ur • Philo of Alexandria, Jewish philosopher, Apatheia and metriopatheia alternative ideals but apatheia is progress • Philo of Alexandria, Jewish philosopher, First movements applied to biblical stories • Philo of Alexandria, Law of Moses • Philo of Alexandria, Paideia • Philo of Alexandria, Perfection • Philo of Alexandria, and the logos • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies

Found in books: Bay (2022) 113; Bloch (2022) 22, 71; Bowen and Rochberg (2020) 555; Brooke et al (2008) 143; Corrigan and Rasimus (2013) 203; Frede and Laks (2001) 290, 301; Gunderson (2022) 26, 27, 33; Hirsch-Luipold (2022) 93, 113, 135; Linjamaa (2019) 76, 250; Najman (2010) 99, 100, 110, 111, 114, 115, 222, 223, 252; Niehoff (2011) 102; Potter Suh and Holladay (2021) 200; Salvesen et al (2020) 122, 125, 229, 231, 239, 240; Sly (1990) 133; Sorabji (2000) 345, 385; Taylor and Hay (2020) 197, 199; Ward (2022) 141

5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted;
16. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him.
60. Let thus much, then, be said generally about the three persons, since it was absolutely necessary; but we must now proceed in regular order, to speak of those qualities in which each separate individual surpasses the others, beginning with him who is first mentioned. Now he, being an admirer of piety, the highest and greatest of all virtues, laboured earnestly to follow God, and to be obedient to the injunctions delivered by him, looking not only on those things as his commands which were signified to him by words and facts, but those also which were indicated by more express signs through the medium of nature, and which the truest of the outward senses comprehends before the uncertain and untrustworthy hearing can do so; 61. for if any one observes the arrangement which exists in nature, and the constitution according to which the world goes on, which is more excellent than any kind of reasoning, he learns, even though no one speaks to him, to study a course of life consistent with law and peace, looking to the example of good men. But the most manifest demonstrations of peace are those which the scriptures contain; and we must mention the first which also occurs the first in the order in which they are set down. XIV. ' "62. He being impressed by an oracle by which he was commanded to leave his country, and his kindred, and his father's house, and to emigrate like a man returning from a foreign land to his own country, and not like one who was about to set out from his own land to settle in a foreign district, hastened eagerly on, thinking to do with promptness what he was commanded to do was equivalent to perfecting the matter. " '63. And yet who else was it likely would be so undeviating and unchangeable as not to be won over by and as not to yield to the charms of one\'s relations and one\'s country? The love for which has in a manner-- "Grown with the growth and strengthened with the strength," of every individual, and even more, or at all events not less than the limbs united to the body have done. 64. And we have witnesses of this in the lawgivers who have enacted the second punishment next to death, namely, banishment, against those who are convicted of the most atrocious crimes: a punishment which indeed is not second to any, as it appears to me, if truth be the judge, but which is, in fact, much more grievous than death, since death is the end of all misfortunes, but banishment is not the end but the beginning of new calamities, inflicting instead of our death unaccompanied by pain ten thousand deaths with acute sensation. ' "6
5. Some men also, being engaged in traffic, do out of desire for gain sail over the sea, or being employed in some embassy, or being led by a desire to see the sights of foreign countries, or by a love for instruction, having various motives which attract them outwards and prevent their remaining where they are, some being led by a love of gain, others by the idea of being able to benefit their native city at its time of need in the most necessary and important particulars, others seeking to arrive at the knowledge of matters of which before they were ignorant, a knowledge which brings, at the same time, both delight and advantage to the soul. For men who have never travelled are to those who have, as blind men are to those who see clearly, are nevertheless anxious to behold their father's threshold and to salute it, and to embrace their acquaintances, and to enjoy the most delightful and wished-for sight of their relations and friends; and very often, seeing the affairs, for the sake of which they left their country, protracted, they have abandoned them, being influenced by that most powerful feeling of longing for a union with their kindred. " '66. But this man with a few companions, or perhaps I might say by himself, as soon as he was commanded to do so, left his home, and set out on an expedition to a foreign country in his soul even before he started with his body, his regard for mortal things being overpowered by his love for heavenly things. 67. Therefore giving no consideration to anything whatever, neither to the men of his tribe, nor to those of his borough, nor to his fellow disciples, nor to his companions, nor those of his blood as sprung from the same father or the same mother, nor to his country, nor to his ancient habits, nor to the customs in which he had been brought up, nor to his mode of life and his mates, every one of which things has a seductive and almost irresistible attraction and power, he departed as speedily as possible, yielding to a free and unrestrained impulse, and first of all he quitted the land of the Chaldaeans, a prosperous district, and one which was greatly flourishing at that period, and went into the land of Charran, and from that, after no very distant interval, he departed to another place, which we will speak of hereafter, when we have first discussed the country of Charran. XV. 68. The aforesaid emigrations, if one is to be guided by the literal expressions of the scripture, were performed by a wise man; but if we look to the laws of allegory, by a soul devoted to virtue and busied in the search after the true God. 69. For the Chaldaeans were, above all nations, addicted to the study of astronomy, and attributed all events to the motions of the stars, by which they fancied that all the things in the world were regulated, and accordingly they magnified the visible essence by the powers which numbers and the analogies of numbers contain, taking no account of the invisible essence appreciable only by the intellect. But while they were busied in investigating the arrangement existing in them with reference to the periodical revolutions of the sun, and moon, and the other planets, and fixed-stars, and the changes of the seasons of the year, and the sympathy of the heavenly bodies with the things of the earth, they were led to imagine that the world itself was God, in their impious philosophy comparing the creature to the Creator. 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. 71. In order, therefore, that he may the more firmly establish the sight which has thus been presented to him in his mind, the sacred word says to him, My good friend, great things are often made known by slight outlines, at which he who looks increases his imagination to an unlimited extent; therefore, having dismissed those who bend all their attention to the heavenly bodies, and discarding the Chaldaean science, rise up and depart for a short time from the greatest of cities, this world, to one which is smaller; for so you will be the better able to comprehend the nature of the Ruler of the universe. 72. It is for this reason that Abraham is said to have made this first migration from the country of the Chaldaeans into the land of Charran. XVI. But Charran, in the Greek language, means "holes," which is a figurative emblem of the regions of our outward senses; by means of which, as by holes, each of those senses is able to look out so as to comprehend the objects which belong to it. 73. But, some one may say, what is the use of these holes, unless the invisible mind, like the exhibition of a puppet show, does from within prompt its own powers, which at one time losing and allowing to roam, and at another time holding back and restraining by force? He gives sometimes an harmonious motion, and sometimes perfect quiet to his puppets. And having this example at home, you will easily comprehend that being, the understanding of whom you are so anxious to arrive at; 74. unless, indeed, you fancy that the world is situated in you as the domit part of you, which the whole common powers of the body obey, and which each of the outward senses follows; but that the world, the most beautiful, and greatest, and most perfect of works, of which everything else is but a part, is destitute of any king to hold it together, and to regulate it, and govern it in accordance with justice. And if it be invisible, wonder not at that, for neither can the mind which is in thee be perceived by the sight. 7
5. Any one who considers this, deriving his proofs not from a distance but close at hand, both from himself and from the circumstances around him, will clearly see that the world is not the first God, but that it is the work of the first God and Father of all things, who, being himself invisible, displays every thing, showing the nature of all things both small and great. 76. For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII. 77. And the most visible proof of this migration in which the mind quitted astronomy and the doctrines of the Chaldaeans, is this. For it is said in the scriptures that the very moment that the wise man quitted his abode, "God appeared unto Abraham," to whom, therefore, it is plain that he was not visible before, when he was adhering to the studies of the Chaldaeans, and attending to the motions of the stars, not properly comprehending any nature whatever, which was well arranged and appreciable by the intellect only, apart from the world and the essence perceptible by the outward senses. 78. But after he changed his abode and went into another country he learnt of necessity that the world was subject, and not independent; not an absolute ruler, but governed by the great cause of all things who had created it, whom the mind then for the first time looked up and saw; 79. for previously a great mist was shed over it by the objects of the external senses, which she, having dissipated by fervent and vivid doctrines, was scarcely able, as if in clear fine weather, to perceive him who had previously been concealed and invisible. But he, by reason of his love for mankind, did not reject the soul which came to him, but went forward to meet it, and showed to it his own nature as far as it was possible that he who was looking at it could see it. 80. For which reason it is said, not that the wise man saw God but that God appeared to the wise man; for it was impossible for any one to comprehend by his own unassisted power the true living God, unless he himself displayed and revealed himself to him. XVIII. 81. And there is evidence in support of what has here been said to be derived from the change and alteration of his name: for he was anciently called Abram, but afterwards he was named Abraham: the alteration of sound being only that which proceeds from one single letter, alpha, being doubled, but the alteration revealing in effect an important fact and doctrine; 82. for the name Abram being interpreted means "sublime father;" but Abraham signifies, "the elect father of sound." The first name being expressive of the man who is called an astronomer, and one addicted to the contemplation of the sublime bodies in the sky, and who was versed in the doctrines of the Chaldaeans, and who took care of them as a father might take care of his children. 83. But the last name intimating the really wise man; for the latter name, by the word sound, intimates the uttered speech; and by the word father, the domit mind. For the speech which is conceived within is naturally the father of that which is uttered, inasmuch as it is older than the latter, and as it also suggests what is to be said. And by the addition of the word elect his goodness is intimated. For the evil disposition is a random and confused one, but that which is elect is good, having been selected from all others by reason of its excellence. 84. Therefore, to him who is addicted to the contemplation of the sublime bodies of the sky there appears to be nothing whatever greater than the world; and therefore he refers the causes of all things that exist to the world. But the wise man, beholding with more accurate eyes that more perfect being that rules and governs all things, and is appreciable only by the intellect, to whom all things are subservient as to the master, and by whom every thing is directed, very often reproaches himself for his former way of life, and if he had lived the existence of a blind man, leaning upon objects perceptible by the outward senses, on things by their very nature worthless and unstable. 8
5. The second migration is again undertaken by the virtuous man under the influence of a sacred oracle, but this is no longer one from one city to another, but it is to a desolate country, in which he wandered about for a long time without being discontented at his wandering and at his unsettled condition, which necessarily arose from it. 86. And yet, what other man would not have been grieved, not only at departing from his own country but also at being driven away from every city into an inaccessible and impassable district? And what other man would have not turned back and returned to his former home, paying but little attention to his former hopes, but desiring to escape from his present perplexity, thinking it folly for the sake of uncertain advantages to undergo admitted evils? 87. But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature. 88. Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX.
100. And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another; '
121. Since this is not the actual truth, but in order that one may when speaking keep as close to the truth as possible, the one in the middle is the Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord it over and govern the creature.
128. the second best to those who hope by their own efforts to be able to attain to good, or to find a means of escape from punishments. For even if the service of this latter class is mercenary and not wholly incorrupt, still it nevertheless revolves within the divine circumference, and does not stray beyond it.
178. But to those who are fond of reviling and disparaging everything, and who are by their invariable habits accustomed to prefer blaming to praising the action which Abraham was enjoined to perform, it will not appear a great and admirable deed, as we imagine it to have been.
181. And also that barbarous nations have for many ages practised the sacrifice of their children as if it were a holy work and one looked upon with favour by God, whose wickedness is mentioned by the holy Moses. For he, blaming them for this pollution, says, that, "They burn their sons and their daughters to their Gods."
203. Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe;
208. This is enough to say about the piety of the man, though there is a vast abundance of other things which might be brought forward in praise of it. We must also investigate his skill and wisdom as displayed towards his fellow men; for it belongs to the same character to be pious towards God and affectionate towards man; and both these qualities, of holiness towards God and justice towards man, are commonly seen in the same individual. Now it would take a long time to go through all the instances and actions which form this; but it is not out of place to record two or three. 2
57. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
276. Such is the life of the first author and founder of our nation; a man according to the law, as some persons think, but, as my argument has shown, one who is himself the unwritten law and justice of God. '. None

70. Philo of Alexandria, On The Eternity of The World, 1, 9, 12, 14-17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria • Philo of Alexandria,

Found in books: Corrigan and Rasimus (2013) 197; Del Lucchese (2019) 252; Erler et al (2021) 108; Gunderson (2022) 32; Hirsch-Luipold (2022) 243; Inwood and Warren (2020) 198; Iricinschi et al. (2013) 26; Neusner Green and Avery-Peck (2022) 33

1. In every uncertain and important business it is proper to invoke God, because he is the good Creator of the world, and because nothing is uncertain with him who is possessed of the most accurate knowledge of all things. But of all times it is most necessary to invoke him when one is preparing to discuss the incorruptibility of the world; for neither among the things which are visible to the outward senses is there anything more admirably complete than the world, nor among things appreciable by the intellect is there anything more perfect than God. But the mind is at all times the governor of the outward sense, and that which is appreciable by the intellect is at all times superior to that which is visible to the outward senses, but those persons in whom there is implanted a vigorous and earnest love of truth willingly undergo the trouble of making inquiries relative to the subordinate things, from that which is superior to and the ruler over them. '
9. And according to these men there may be one world spoken of as eternal and another as destructible, destructible in reference to its present arrangement, and eternal as to the conflagration which takes place, since it is rendered immortal by regenerations and periodical revolutions which never cease.

12. But some say that it was not Aristotle who invented this doctrine, but some of the Pythagoreans; but I have met with a work of Ocellus, a Lucanian by birth, entitled, "A Treatise on the Nature of the Universe," in which he has not only asserted that the world is indestructible, but he has even endeavoured to prove it so by demonstrative proofs. IV. ' "

14. But some persons interpret Plato's words sophistically, and think that he affirms that the world was created, not inasmuch as it has had a beginning of creation, but inasmuch as if it had been created it could not possibly have existed in any other manner than that in which it actually does exist as has been described, or else because it is in its creation and change that the parts are seen. " '
15. But the forementioned opinion is better and truer, not only because throughout the whole treatise he affirms that the Creator of the gods is also the father and creator and maker of everything, and that the world is a most beautiful work of his and his offspring, being an imitation visible to the outward senses of an archetypal model appreciable only by the intellect, comprehending in itself as many objects of the outward senses as the model does objects of the intellect, since it is a most perfect impression of a most perfect model, and is addressed to the outward sense as the other is to the Intellect.
16. But also because Aristotle bears witness to this fact in the case of Plato, who, from his great reverence for philosophy, would never have spoken falsely, and also because no one can possibly be more to be credited in the case of a teacher than his pupil, especially when the pupil is such a man as this who did not apply himself to instruction lightly with an indifference easily satisfied, but who even endeavoured to surpass all the discoveries of former men, and did actually devise some novelties and enrich every part of philosophy with some most important discoveries. V.
17. But some persons think that the father of the Platonic theory was the poet Hesiod, as they conceive that the world is spoken of by him as created and indestructible; as created, when he says, -- "First did Chaos rule Then the broad-chested earth was brought to light, Foundation firm and lasting for whatever Exists among Mankind;" and as indestructible, because he has given no hint of its dissolution or destruction. '. None

71. Philo of Alexandria, On Husbandry, 14-16 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria, positive use of philosophy • Philo of Alexandria

Found in books: Boulluec (2022) 284; Taylor (2012) 34

14. At all events, men say, that the ancients compared the principles of philosophy, as being threefold, to a field; likening natural philosophy to trees and plants, and moral philosophy to fruits, for the sake of which the plants are planted; and logical philosophy to the hedge or fence: '15. for as the wall, which is erected around, is the guardian of the plants and of the fruit which are in the field, keeping off all those who wish to do them injury and to destroy them, in the same manner, the logical part of philosophy is the strongest possible sort of protection to the other two parts, the moral and the natural philosophy; 16. for when it simplifies twofold and ambiguous expressions, and when it solves specious plausibilities entangled in sophisms, and utterly destroys seductive deceits, the greatest allurement and ruin to the soul, by means of its own expressive and clear language, and its unambiguous demonstrations, it makes the whole mind smooth like wax, and ready to receive all the innocent and very praiseworthy impressions of sound natural and moral philosophy. IV. '. None

72. Philo of Alexandria, On The Cherubim, 13-14, 48-49, 125, 127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria • Clement of Alexandria • Clement of Alexandria,God in • Cyril of Alexandria • Philo of Alexandria • Philo of Alexandria, and God • Philo of Alexandria, and Stoicism • Philo of Alexandria, and logos • Philo of Alexandria, on Adam • Philo of Alexandria, on God • Philo of Alexandria, on matter (ὕλη) • Philo of Alexandria, on providence (πρόνοια) • Philo of Alexandria, on the creation of the world • gods, Philo of Alexandria on • matter (ὕλη), Philo of Alexandria on

Found in books: Brouwer and Vimercati (2020) 88; Corrigan and Rasimus (2013) 172; Geljon and Runia (2019) 150, 219; Geljon and Vos (2020) 125; Hankinson (1998) 342, 343; Hirsch-Luipold (2022) 102, 136; Rowland (2009) 164; Sly (1990) 133; Ward (2022) 150

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. 14. Now of the kind of opposition of place which is connected with standing in front of a judge for judgment, we have an example in the case of the woman who has been suspected of having committed adultery. For, says Moses, "the priest shall cause the woman to stand in front of her lord, and she shall uncover her Head." Let us now examine what he intends to show by this direction. It often happens that what ought to be done is not done, in the manner in which it ought to be done, and sometimes too that which is not proper is nevertheless done in a proper manner. For instance, when the return of a deposit is not made in an honest spirit, but is intended either to work the injury of him who receives it back again, or by way of a snare to bear out a denial in the case of another deposit of greater value, in that case a proper action is done in an improper manner.
48. Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. 49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such.
125. Because God was the cause, not the instrument; and what was born was created indeed through the agency of some instrument, but was by all means called into existence by the great first cause; for many things must co-operate in the origination of anything; by whom, from what, by means of what, and why? Now he by whom a thing originates is the cause; that from which a thing is made is the material; that by means of which it was made is the instrument; and why, is the object. '
127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. '. None

73. Philo of Alexandria, On The Confusion of Tongues, 2-4, 9, 14, 63, 144, 146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria • Philo of Alexandria • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies • Philo of Alexandria, on rule of truth

Found in books: Ayres and Ward (2021) 157; Boulluec (2022) 202; Corrigan and Rasimus (2013) 172; Gunderson (2022) 28; Hirsch-Luipold (2022) 150, 151; Niehoff (2011) 79, 89, 92, 93; Rowland (2009) 71, 164; Salvesen et al (2020) 131; Taylor and Hay (2020) 154, 163; Ward (2022) 38

2. Those who are discontented at the constitution under which their fathers have lived, being always eager to blame and to accuse the laws, being impious men, use these and similar instances as foundations for their impiety, saying, "Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them." 3. And what is the use of devoting our leisure to collecting the fables interspersed in so many places throughout the history of the giving of the law, as if we had especial leisure for the consideration of calumnies, and as if it were not better to attend merely to what is under our hands and before us? ' "4. Certainly, this one fable resembles that which is composed about the Aloadae, who the greatest and most glorious of all poets, Homer, says, had in contemplation to heap the three loftiest mountains on one another, and to build them into one mass, hoping that by this means there would be a road for them, as they were desirous to mount up to heaven, and that by these mountains it would be easy for them to be raised to the height of the sky. And the verses of Homer on this subject are these:-- High on Olympus' top they strove to raise Gigantic Ossa; and on Ossa's heights To place the leafy Pelion, that heaven Might thus become accessible. But Olympus and Ossa and Pelion are the names of mountains. " '
9. But he who brings his account nearer the truth, has distinguished between the rational and irrational animals, so that he testifies that identity of language belong to men alone: and this also, as they say, is a fabulous story. And indeed they affirm, that the separation of language into an infinite variety of dialects, which Moses calls the confusion of tongues, was effected as a remedy for sins, in order that men might not be able to cooperate in common for deeds of wickedness through understanding one another; and that they might not, when they were in a manner deprived of all means of communication with one another, be able with united energies to apply themselves to the same actions.
14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. '
63. For the Father of the universe has caused him to spring up as the eldest son, whom, in another passage, he calls the firstborn; and he who is thus born, imitating the ways of his father, has formed such and such species, looking to his archetypal patterns. XV.

144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things; ' "

146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. " ''. None

74. Philo of Alexandria, On The Preliminary Studies, 16, 51, 74-76, 104-106, 114 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria • Alexandria, anti-Jewish riot • Clement of Alexandria, on Christians going to drinking parties • Cyril of Alexandria • Philo of Alexandria • Philo of Alexandria, and cities • Philo of Alexandria, exegesis of Exodus • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies

Found in books: Bloch (2022) 76; Corrigan and Rasimus (2013) 192, 194; Cosgrove (2022) 304; Geljon and Vos (2020) 115; Gunderson (2022) 27; Hirsch-Luipold (2022) 113; Kraemer (2010) 83; Liapis and Petrides (2019) 128; Sly (1990) 1; Taylor (2012) 31; Taylor and Hay (2020) 109, 189

16. And music will teach what is harmonious in the way of rhythm, and what is ill arranged in harmony, and, rejecting all that is out of tune and all that is inconsistent with melody, will guide what was previously discordant to concord. And geometry, sowing the seeds of equality and just proportion in the soul, which is fond of learning, will, by means of the beauty of continued contemplation, implant in you an admiration of justice.
51. This, therefore, is the wife who is a citizen; but the concubine is she who sees one only of all existing things at a time, even though it may be the most worthless of all. It is given, therefore, to the most excellent race to see the most excellent of things, namely, the really living God; for the name Israel, being interpreted, means "seeing God." But to him who aims at the second prize, it is allowed to see that which is second best, namely, the heaven which is perceptible by the external senses, and the harmonious arrangement of the stars therein, and their truly musical and wellregulated motion.
74. At all events I, when I was first excited by the stimulus of philosophy to feel a desire for it, when I was very young connected myself with one of her handmaidens, namely, grammar; and all the offspring of which I became the father by her, such as writing, reading, and the acquaintance with the works of the poets and historians, I attributed to the mistress. 75. And at a subsequent time, forming connection with another of her handmaidens, geometry, and admiring her beauty (for she had beautiful symmetry and proportions in all her parts), I still appropriated none of the offspring, but carried them to the citizen wife, and bestowed them on her. 76. I was desirous also to form a similar connection with a third, and she was full of good rhythm, well arranged, and well limbed, and was called music. And by her I became the parent of diatonic, and chromatic, and harmonic, and combined and separate melodies, and all the different concords belonging to fourths and to fifths, and to the diapason. And, again, I concealed none of all these things, in order that my legitimate citizen wife might become wealthy, being ministered unto by a multitude of ten thousand servants;
104. For the world had nine portions assigned to it, eight in heaven, namely the portion of the fixed stars and the seven planets which are all borne forward in the same arrangement, and the ninth being the earth in conjunction with the air and water. For of these things there is only one bond and connection, though they admit all kinds of various changes and alterations. '105. Therefore men in general have paid honours to these nine portions, and to the world which is compounded of them. But the perfect man honours only that being who is above the nine, and who is their creator, being the tenth portion, namely God. For having examined into the whole of his works, he has felt a love for the creator of them, and he has become anxious to be his suppliant and servant. On this account the priest offers up a tenth every day to the tenth, the only and everlasting God. 106. This is, to speak properly, the spiritual passover of the soul, the passing over of all the passions and of every object of the outward senses to the tenth, which is the proper object of the intellect, and which is divine. For it is said in the scripture: "On the tenth day of this month let each of them take a sheep according to his house; in order that from the tenth, there may be consecrated to the tenth, that is to God, the sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three, until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the second week, and so is able not only to guard, but even to sacrifice uninjured and faultless improvements, that is to say, propitiations.
114. Something of this kind, now, is the contribution made by the princes, selected and appointed with reference to worth and merit, which they made when the soul being properly prepared and adorned by philosophy, was celebrating the festival of the dedication in a sacred and becoming manner, giving thanks to God its teacher and its guide; for it "offers up a censer full of frankincense, ten golden shekels in Weight," in order that the wise man alone may judge of the odours which are exhaled by prudence and by every virtue. '. None

75. Philo of Alexandria, On The Decalogue, 6, 10-11, 20-23, 26, 52-81, 96-101, 175 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria • Alexandria, Jewish community of • Alexandria, Pharos, Island of • Alexandria, Philo’s perspective on • Alexandria, social conflict in • Alexandria/Alexandrians • Jews/Judeans/Ioudaioi, in Alexandria • Judaism in Egypt, Philo of Alexandria • Philo of Alexandria • Philo of Alexandria, Allegorical Interpretation • Philo of Alexandria, Anthropology summarized • Philo of Alexandria, Creation eternal • Philo of Alexandria, God’s eternal creativity • Philo of Alexandria, God’s indefatigability • Philo of Alexandria, God’s resting • Philo of Alexandria, Law of Moses • Philo of Alexandria, Revelation • Philo of Alexandria, on cult statues • Philo of Alexandria, on heavenly bodies • Spirit, Philo of Alexandria

Found in books: Bar Kochba (1997) 173; Corrigan and Rasimus (2013) 173, 174, 176, 190, 192, 193; Gray (2021) 137, 139; Gruen (2020) 158; Gunderson (2022) 26, 29, 30, 35; Inwood and Warren (2020) 198; Lidonnici and Lieber (2007) 219, 220; Malherbe et al (2014) 861; Najman (2010) 114, 151, 152, 177, 178, 208, 212, 213; Potter Suh and Holladay (2021) 147, 224, 225; Salvesen et al (2020) 248; Sigal (2007) 178; Taylor and Hay (2020) 31, 109, 127, 170

6. And why need I mention the offences of such men against one another? For even divine things are neglected by pride, even though they are generally thought to be entitled to the highest honour. And what honour can there be where there is not truth also which has an honourable name and reality, since falsehood, on the other hand, is by nature devoid of honour;
10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with; '11. and this is impossible to be effected unless the man dwells apart; and even then it cannot be done in a moment, but only at a much later period, when the impressions of ancient transgressions, originally deeply imprinted, have become by little and little fainter, and gradually become more and more dim, and at last totally effaced;
20. and I will explain each kind as well as I can. VI. And first of all, I will speak of those which rather resemble heads of laws, of which in the first place one must at once admire the number, inasmuch as they are completed in the perfect number of the decade, which contains every variety of number, both those which are even, and those which are odd, and those which are even-odd; the even numbers being such as two, the odd numbers such as three, the even-odd such as five, it also comprehends all the varieties of the multiplication of numbers, and of those numbers which contain a whole number and a fraction, and of those which contain several fractional parts; 21. it comprehends likewise all the proportions; the arithmetical, which exceeds and it exceeded by an equal number: as in the case of the numbers one, and two, and three; and the geometrical, according to which, as the proportion of the first number is to the second, the same is the ratio of the second to the third, as is the case in the numbers one, two and four; and also in multiplication, which double, or treble, or in short multiply figures to any extent; also in those which are half as much again as the numbers first spoken of, or one third greater, and so on. It also contains

Tiresias: The Ancient Mediterranean Religions Source Database