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Tiresias: The Ancient Mediterranean Religions Source Database



6303
Hebrew Bible, Proverbs, 2.5


אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃Then shalt thou understand the fear of the LORD, And find the knowledge of God.


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

26 results
1. Hebrew Bible, Genesis, 2.7, 3.6, 3.20 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 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." 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.20. And the man called his wife’s name Eve; because she was the mother of all living."
2. Hebrew Bible, Hosea, 4.1 (9th cent. BCE - 3rd cent. BCE)

4.1. וְאָכְלוּ וְלֹא יִשְׂבָּעוּ הִזְנוּ וְלֹא יִפְרֹצוּ כִּי־אֶת־יְהוָה עָזְבוּ לִשְׁמֹר׃ 4.1. שִׁמְעוּ דְבַר־יְהוָה בְּנֵי יִשְׂרָאֵל כִּי רִיב לַיהוָה עִם־יוֹשְׁבֵי הָאָרֶץ כִּי אֵין־אֱמֶת וְאֵין־חֶסֶד וְאֵין־דַּעַת אֱלֹהִים בָּאָרֶץ׃ 4.1. Hear the word of the LORD, ye children of Israel! For the LORD hath a controversy with the inhabitants of the land, Because there is no truth, nor mercy, Nor knowledge of God in the land."
3. Hebrew Bible, Proverbs, 1.5, 1.8, 2.1-2.4, 2.6-2.20, 3.18, 3.22, 4.2-4.3, 9.9 (9th cent. BCE - 3rd cent. BCE)

1.5. יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃ 1.8. שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃ 2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 2.2. לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃ 2.2. לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃ 2.3. כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.8. לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃ 2.9. אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃ 2.11. מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃ 2.12. לְהַצִּילְךָ מִדֶּרֶךְ רָע מֵאִישׁ מְדַבֵּר תַּהְפֻּכוֹת׃ 2.13. הַעֹזְבִים אָרְחוֹת יֹשֶׁר לָלֶכֶת בְּדַרְכֵי־חֹשֶׁךְ׃ 2.14. הַשְּׂמֵחִים לַעֲשׂוֹת רָע יָגִילוּ בְּתַהְפֻּכוֹת רָע׃ 2.15. אֲשֶׁר אָרְחֹתֵיהֶם עִקְּשִׁים וּנְלוֹזִים בְּמַעְגְּלוֹתָם׃ 2.16. לְהַצִּילְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃ 2.17. הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת־בְּרִית אֱלֹהֶיהָ שָׁכֵחָה׃ 2.18. כִּי שָׁחָה אֶל־מָוֶת בֵּיתָהּ וְאֶל־רְפָאִים מַעְגְּלֹתֶיהָ׃ 2.19. כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 3.22. וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃ 4.2. בְּנִי לִדְבָרַי הַקְשִׁיבָה לַאֲמָרַי הַט־אָזְנֶךָ׃ 4.2. כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל־תַּעֲזֹבוּ׃ 4.3. כִּי־בֵן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי׃ 9.9. תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃ 1.5. That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels;" 1.8. Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;" 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee;" 2.2. So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;" 2.3. Yea, if thou call for understanding, And lift up thy voice for discernment;" 2.4. If thou seek her as silver, And search for her as for hid treasures;" 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;" 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;" 2.8. That He may guard the paths of justice, And preserve the way of His godly ones. ." 2.9. Then shalt thou understand righteousness and justice, And equity, yea, every good path." 2.10. For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;" 2.11. Discretion shall watch over thee, Discernment shall guard thee;" 2.12. To deliver thee from the way of evil, From the men that speak froward things;" 2.13. Who leave the paths of uprightness, To walk in the ways of darkness;" 2.14. Who rejoice to do evil, And delight in the frowardness of evil;" 2.15. Who are crooked in their ways, And perverse in their paths;" 2.16. To deliver thee from the strange woman, Even from the alien woman that maketh smooth her words;" 2.17. That forsaketh the lord of her youth, And forgetteth the covet of her God." 2.18. For her house sinketh down unto death, And her paths unto the shades;" 2.19. None that go unto her return, Neither do they attain unto the paths of life;" 2.20. That thou mayest walk in the way of good men, And keep the paths of the righteous." 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 3.22. So shall they be life unto thy soul, And grace to thy neck." 4.2. For I give you a good taking; Forsake ye not my teaching." 4.3. For I was a son unto my father, Tender and an only one in front of my mother." 9.9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning."
4. Hebrew Bible, Ecclesiastes, 11.9, 12.12 (5th cent. BCE - 2nd cent. BCE)

11.9. שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ וִיטִיבְךָ לִבְּךָ בִּימֵי בְחוּרוֹתֶךָ וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵי עֵינֶיךָ וְדָע כִּי עַל־כָּל־אֵלֶּה יְבִיאֲךָ הָאֱלֹהִים בַּמִּשְׁפָּט׃ 12.12. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃ 11.9. Rejoice, O young man, in thy youth; And let thy heart cheer thee in the days of thy youth, And walk in the ways of thy heart, And in the sight of thine eyes; But know thou, that for all these things God will bring thee into judgment." 12.12. And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh."
5. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
6. New Testament, 1 Corinthians, 2.9 (1st cent. CE - 1st cent. CE)

2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him.
7. New Testament, 2 Peter, 1.3 (1st cent. CE - 1st cent. CE)

1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;
8. New Testament, 2 Corinthians, 2.15 (1st cent. CE - 1st cent. CE)

9. New Testament, 2 Timothy, 1.5 (1st cent. CE - 1st cent. CE)

1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also.
10. New Testament, Apocalypse, 2.7, 3.6 (1st cent. CE - 1st cent. CE)

2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies.
11. New Testament, Colossians, 1.9-1.10 (1st cent. CE - 1st cent. CE)

1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God;
12. New Testament, Ephesians, 1.3-1.23 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all.
13. New Testament, Galatians, 5.17 (1st cent. CE - 1st cent. CE)

5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
14. New Testament, Hebrews, 5.14 (1st cent. CE - 1st cent. CE)

5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
15. New Testament, Philippians, 1.9 (1st cent. CE - 1st cent. CE)

1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment;
16. New Testament, Romans, 4.1 (1st cent. CE - 1st cent. CE)

4.1. What then will we say that Abraham, our forefather, has found according to the flesh?
17. New Testament, Titus, 2.4 (1st cent. CE - 1st cent. CE)

2.4. that they may train the young women to love their husbands, to love their children
18. New Testament, John, 6.33 (1st cent. CE - 1st cent. CE)

6.33. For the bread of God is that which comes down out of heaven, and gives life to the world.
19. New Testament, Matthew, 5.15, 27.40-27.43 (1st cent. CE - 1st cent. CE)

5.15. Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.41. Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said 27.42. He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
20. Clement of Alexandria, Christ The Educator, 1.6 (2nd cent. CE - 3rd cent. CE)

21. Clement of Alexandria, Exhortation To The Greeks, 10.94.4 (2nd cent. CE - 3rd cent. CE)

22. Clement of Alexandria, Miscellanies, 1.4, 1.27.1-1.27.2 (2nd cent. CE - 3rd cent. CE)

23. Nag Hammadi, On The Origin of The World, 110.7-110.13, 110.27-110.29, 113.5-113.10, 113.12, 115.11-115.23, 116.28-116.29, 119.16-119.19, 120.17-120.18, 121.27-121.35 (3rd cent. CE - 3rd cent. CE)

24. Origen, Against Celsus, 1.48, 1.50, 1.52, 1.54, 7.33-7.34 (3rd cent. CE - 3rd cent. CE)

1.48. Although the Jew, then, may offer no defense for himself in the instances of Ezekiel and Isaiah, when we compare the opening of the heavens to Jesus, and the voice that was heard by Him, to the similar cases which we find recorded in Ezekiel and Isaiah, or any other of the prophets, we nevertheless, so far as we can, shall support our position, maintaining that, as it is a matter of belief that in a dream impressions have been brought before the minds of many, some relating to divine things, and others to future events of this life, and this either with clearness or in an enigmatic manner - a fact which is manifest to all who accept the doctrine of providence; so how is it absurd to say that the mind which could receive impressions in a dream should be impressed also in a waking vision, for the benefit either of him on whom the impressions are made, or of those who are to hear the account of them from him? And as in a dream we fancy that we hear, and that the organs of hearing are actually impressed, and that we see with our eyes - although neither the bodily organs of sight nor hearing are affected, but it is the mind alone which has these sensations - so there is no absurdity in believing that similar things occurred to the prophets, when it is recorded that they witnessed occurrences of a rather wonderful kind, as when they either heard the words of the Lord or beheld the heavens opened. For I do not suppose that the visible heaven was actually opened, and its physical structure divided, in order that Ezekiel might be able to record such an occurrence. Should not, therefore, the same be believed of the Saviour by every intelligent hearer of the Gospels?- although such an occurrence may be a stumbling-block to the simple, who in their simplicity would set the whole world in movement, and split in sunder the compact and mighty body of the whole heavens. But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, You shall find the knowledge of God; and as there are various forms of this perceptive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that gives life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God; and a sense of touch, by which John says that he handled with his hands of the Word of life; - the blessed prophets having discovered this divine perception, and seeing and hearing in this divine manner, and tasting likewise, and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them. And so also Isaac smelled the savour of his son's divine garments, and added to the spiritual blessing these words: See, the savour of my son is as the savour of a full field which the Lord blessed. And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper, to cleanse him, as I think, in a twofold sense - freeing him not only, as the multitude heard, from the visible leprosy by visible contact, but also from that other leprosy, by His truly divine touch. It is in this way, accordingly, that John testifies when he says, I beheld the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizes with the Holy Ghost. And I saw, and bear witness, that this is the Son of God. Now it was to Jesus that the heavens were opened; and on that occasion no one except John is recorded to have seen them opened. But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, Verily, verily, I say unto you, You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man. And so Paul was carried away into the third heaven, having previously seen it opened, since he was a disciple of Jesus. It does not, however, belong to our present object to explain why Paul says, Whether in the body, I know not; or whether out of the body, I know not: God knows. But I shall add to my argument even those very points which Celsus imagines, viz., that Jesus Himself related the account of the opening of the heavens, and the descent of the Holy Spirit upon Him at the Jordan in the form of a dove, although the Scripture does not assert that He said that He saw it. For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, Tell what you have seen to no man, until the Son of man be risen from the dead, to have related to His disciples what was seen and heard by John at the Jordan. For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, If I speak of Myself, My witness is not true. And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, If You are the Christ, tell us plainly. And as it is a Jew who, in the work of Celsus, uses the language to Jesus regarding the appearance of the Holy Spirit in the form of a dove, This is your own testimony, unsupported save by one of those who were sharers of your punishment, whom you adduce, it is necessary for us to show him that such a statement is not appropriately placed in the mouth of a Jew. For the Jews do not connect John with Jesus, nor the punishment of John with that of Christ. And by this instance, this man who boasts of universal knowledge is convicted of not knowing what words he ought to ascribe to a Jew engaged in a disputation with Jesus. 1.50. In the next place, as if the only event predicted were this, that He was to be the Judge of the righteous and the Punisher of the wicked, and as if neither the place of His birth, nor the sufferings which He was to endure at the hands of the Jews, nor His resurrection, nor the wonderful works which He was to perform, had been made the subject of prophecy, he continues: Why should it be you alone, rather than innumerable others, who existed after the prophecies were published, to whom these predictions are applicable? And desiring, I know not how, to suggest to others the possibility of the notion that they themselves were the persons referred to by the prophets, he says that some, carried away by enthusiasm, and others having gathered a multitude of followers, give out that the Son of God has come down from heaven. Now we have not ascertained that such occurrences are admitted to have taken place among the Jews. We have to remark then, in the first place, that many of the prophets have uttered predictions in all kinds of ways regarding Christ; some by means of dark sayings, others in allegories or in some other manner, and some also in express words. And as in what follows he says, in the character of the Jew addressing the converts from his own nation, and repeating emphatically and malevolently, that the prophecies referred to the events of his life may also suit other events as well, we shall state a few of them out of a greater number; and with respect to these, any one who chooses may say what he thinks fitted to ensure a refutation of them, and which may turn away intelligent believers from the faith. 1.52. Strife and prejudice are powerful instruments in leading men to disregard even those things which are abundantly clear; so that they who have somehow become familiar with certain opinions, which have deeply imbued their minds, and stamped them with a certain character, will not give them up. For a man will abandon his habits in respect to other things, although it may be difficult for him to tear himself from them, more easily than he will surrender his opinions. Nay, even the former are not easily put aside by those who have become accustomed to them; and so neither houses, nor cities, nor villages, nor intimate acquaintances, are willingly forsaken when we are prejudiced in their favour. This, therefore, was a reason why many of the Jews at that time disregarded the clear testimony of the prophecies, and miracles which Jesus wrought, and of the sufferings which He is related to have endured. And that human nature is thus affected, will be manifest to those who observe that those who have once been prejudiced in favour of the most contemptible and paltry traditions of their ancestors and fellow citizens, with difficulty lay them aside. For example, no one could easily persuade an Egyptian to despise what he had learned from his fathers, so as no longer to consider this or that irrational animal as a god, or not to guard against eating, even under the penalty of death, of the flesh of such an animal. Now, if in carrying our examination of this subject to a considerable length, we have enumerated the points respecting Bethlehem, and the prophecy regarding it, we consider that we were obliged to do this, by way of defense against those who would assert that if the prophecies current among the Jews regarding Jesus were so clear as we represent them, why did they not at His coming give in their adhesion to His doctrine, and betake themselves to the better life pointed out by Him? Let no one, however, bring such a reproach against believers, since he may see that reasons of no light weight are assigned by those who have learned to state them, for their faith in Jesus. 1.54. And since Celsus, although professing to know all about the Gospel, reproaches the Saviour because of His sufferings, saying that He received no assistance from the Father, or was unable to aid Himself; we have to state that His sufferings were the subject of prophecy, along with the cause of them; because it was for the benefit of mankind that He should die on their account, and should suffer stripes because of His condemnation. It was predicted, moreover, that some from among the Gentiles would come to the knowledge of Him (among whom the prophets are not included); and it had been declared that He would be seen in a form which is deemed dishonourable among men. The words of prophecy run thus: Lo, my Servant shall have understanding, and shall be exalted and glorified, and raised exceedingly high. In like manner, many shall be astonished at You; so Your form shall be in no reputation among men, and Your glory among the sons of men. Lo, many nations shall marvel because of Him; and kings shall close their mouths: because they, to whom no message about Him was sent, shall see Him; and they who have not heard of Him, shall have knowledge of Him. Lord, who has believed our report? And to whom was the arm of the Lord revealed? We have reported, as a child before Him, as a root in a thirsty ground. He has no form nor glory; and we beheld Him, and He had not any form nor beauty: but His appearance was without honour, and deficient more than that of all men. He was a man under suffering, and who knew how to bear sickness: because His countece was averted, He was treated with disrespect, and was made of no account. This man bears our sins, and suffers pain on our behalf; and we regarded Him as in trouble, and in suffering, and as ill-treated. But He was wounded for our sins, and bruised for our iniquities. The chastisement of our peace was upon Him; by His stripes we were healed. We all, like sheep, wandered from the way. A man wandered in his way, and the Lord delivered Him on account of our sins; and He, because of His evil treatment, opens not His mouth. As a sheep was He led to slaughter; and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away. And who shall describe His generation? Because His life is taken away from the earth; because of the iniquities of My people was He led unto death. 7.33. As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: After they have been utterly refuted and vanquished, they still, as if regardless of all objections, come back again to the same question, 'How then shall we see and know God? How shall we go to Him?' Let any, however, who are disposed to hear us observe, that if we have need of a body for other purposes, as for occupying a material locality to which this body must be adapted, and if on that account the tabernacle is clothed in the way we have shown, we have no need of a body in order to know God. For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye, or any other evil thing. Wherefore it is said, Blessed are the pure in heart, for they shall see God. But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, Create in me a clean heart, O God. 7.34. And we do not ask the question, How shall we go to God? as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever. The precept, therefore, You shall walk after the Lord your God, does not command a bodily approach to God; neither does the prophet refer to physical nearness to God, when he says in his prayer, My soul follows hard after You. Celsus therefore misrepresents us, when he says that we expect to see God with our bodily eyes, to hear Him with our ears, and to touch Him sensibly with our hands. We know that the holy Scriptures make mention of eyes, of ears, and of hands, which have nothing but the name in common with the bodily organs; and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, Open my eyes, that I may behold wondrous things out of your law, or, the commandment of the Lord is pure, enlightening the eyes, or, Lighten my eyes, lest I sleep the sleep of death, no one is so foolish as to suppose that the eyes of the body behold the wonders of the divine law, or that the law of the Lord gives light to the bodily eyes, or that the sleep of death falls on the eyes of the body. When our Saviour says, He that has ears to hear, let him hear, any one will understand that the ears spoken of are of a diviner kind. When it is said that the word of the Lord was in the hand of Jeremiah or of some other prophet; or when the expression is used, the law by the hand of Moses, or, I sought the Lord with my hands, and was not deceived, - no one is so foolish as not to see that the word hands is taken figuratively, as when John says, Our hands have handled the Word of life. And if you wish further to learn from the sacred writings that there is a diviner sense than the senses of the body, you have only to hear what Solomon says, You shall find a divine sense.
25. Origen, On First Principles, 1.1.7, 1.1.9 (3rd cent. CE - 3rd cent. CE)

1.1.7. If there are any now who think that the mind itself and the soul is a body, I wish they would tell me by way of answer how it receives reasons and assertions on subjects of such importance — of such difficulty and such subtlety? Whence does it derive the power of memory? And whence comes the contemplation of invisible things? How does the body possess the faculty of understanding incorporeal existences? How does a bodily nature investigate the processes of the various arts, and contemplate the reasons of things? How, also, is it able to perceive and understand divine truths, which are manifestly incorporeal? Unless, indeed, some should happen to be of opinion, that as the very bodily shape and form of the ears or eyes contributes something to hearing and to sight, and as the individual members, formed by God, have some adaptation, even from the very quality of their form, to the end for which they were naturally appointed; so also he may think that the shape of the soul or mind is to be understood as if created purposely and designedly for perceiving and understanding individual things, and for being set in motion by vital movements. I do not perceive, however, who shall be able to describe or state what is the color of the mind, in respect of its being mind, and acting as an intelligent existence. Moreover, in confirmation and explanation of what we have already advanced regarding the mind or soul— to the effect that it is better than the whole bodily nature — the following remarks may be added. There underlies every bodily sense a certain peculiar sensible substance, on which the bodily sense exerts itself. For example, colors, form, size, underlie vision; voices and sound, the sense of hearing; odours, good or bad, that of smell; savours, that of taste; heat or cold, hardness or softness, roughness or smoothness, that of touch. Now, of those senses enumerated above, it is manifest to all that the sense of mind is much the best. How, then, should it not appear absurd, that under those senses which are inferior, substances should have been placed on which to exert their powers, but that under this power, which is far better than any other, i.e., the sense of mind, nothing at all of the nature of a substance should be placed, but that a power of an intellectual nature should be an accident, or consequent upon bodies? Those who assert this, doubtless do so to the disparagement of that better substance which is within them; nay, by so doing, they even do wrong to God Himself, when they imagine He may be understood by means of a bodily nature, so that according to their view He is a body, and that which may be understood or perceived by means of a body; and they are unwilling to have it understood that the mind bears a certain relationship to God, of whom the mind itself is an intellectual image, and that by means of this it may come to some knowledge of the nature of divinity, especially if it be purified and separated from bodily matter. 1.1.9. Here, if any one lay before us the passage where it is said, Blessed are the pure in heart, for they shall see God, from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e., to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which comes down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, You will find a divine sense. For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term heart repeatedly used instead of mind, i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ.
26. Gregory of Nyssa, De Vita Mosis, 1.19 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
acts of thomas Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
angel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
archangels Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
baptism, spiritual senses and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 30, 31
bible (hebrew bible and/or new testament) Damm, Religions and Education in Antiquity (2018) 32, 33
body, and mind Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
boethius, de consolatione philosophiaenan Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23
brooks, thomas Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 37
celsus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 273
chadwick, henry Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
clement of alexandria, spiritual senses for Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 30, 31
constellations, on scriptural interpretation Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 184
cursing, of adam and eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
death, of ialdabaoth/samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
divine sense Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
domestic cult, education Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
doxology Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
education, pedagogy Damm, Religions and Education in Antiquity (2018) 32, 33
education Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
egypt Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 273
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
ephesians, letter to the Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
ethical education, in book of proverbs Damm, Religions and Education in Antiquity (2018) 32, 33
ethical education, judaism Damm, Religions and Education in Antiquity (2018) 32, 33
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
evil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
fear, of evil/sin Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
fear, of god/lord Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
fear Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
gender studies Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
gnosis, knowledge, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
gnosis, knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
god, knowledge of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
gospel of mary Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
gospel of thomas Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
greco-roman society Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
greek (language) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
hebrew Damm, Religions and Education in Antiquity (2018) 32, 33
hebrew bible Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
instruction genre, egyptian Damm, Religions and Education in Antiquity (2018) 32
instructor Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
jesus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 273; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
john damascene, john, gospel of, spiritual senses in Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
judaism Damm, Religions and Education in Antiquity (2018) 32, 33; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
knowledge, of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
knowledge, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
law/law, and prophets Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
life, sophia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
life, spirit/breath of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
life, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
life Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
memory, treasury/storehouse metaphor Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 184
mind Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
mother barbelo, of the living/all Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
nourishment, and soul Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
nous, noetic Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
origen, commentary on psalms Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23
origen, contra celsum Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23
origen, on spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23, 30
origen Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 273
origen of alexandria Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
passion/passions, irrational Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
passion/passions Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
passionsless god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
pastoral epistles Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
paterius, commentary on the bible, on spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 37
people of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
pistis (sophia) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
pistis sophia Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
prayer/praying, intercession Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
pronoia (providence) archontic, sophia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
prophecy Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 273
prophets, jewish, instruction genre in Damm, Religions and Education in Antiquity (2018) 32, 33
prophets, jewish, proverbs, book of Damm, Religions and Education in Antiquity (2018) 32, 33
prophets Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
rahner, karl Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 23
recollection (ἀνάμνησις), art of Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 184
recollection (ἀνάμνησις), as a hunt/search (θηρᾶν) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 184
revelation, on spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
salvation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
septuagint, proverbs in Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
shemoneh esreh/ eighteen benedictions Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 119
slaves/slavery Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
sons/sonship Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
sophia of jesus christ Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
soul, and body Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 116
soul, individual Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
spiritual Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
spiritual senses, baptism and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 30, 31
spiritual senses, christological nature of concept of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 30
spiritual senses, clement of alexandria on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 30, 31
spiritual senses, johns gospel on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
spiritual senses, modern discussions of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 23, 30
spiritual senses, origen on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23, 30
spiritual senses, pauls letter to the philippians on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 37
spiritual senses, revelation on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 43
spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 22, 23, 30, 31, 37, 43
theriomorphism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
timothy (individual) Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 187
torah Damm, Religions and Education in Antiquity (2018) 32, 33
wisdom) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
wisdom, wisdom literature' Damm, Religions and Education in Antiquity (2018) 32
wisdom, wisdom literature Damm, Religions and Education in Antiquity (2018) 33
wisdom literature Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 189
zoe, sophia-zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
zoe, zoe-eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141
zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 141