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Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 3.144
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Intertexts (texts cited often on the same page as the searched text):

26 results
1. Hebrew Bible, Deuteronomy, 4.14 (9th cent. BCE - 3rd cent. BCE)

4.14. וְאֹתִי צִוָּה יְהוָה בָּעֵת הַהִוא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים לַעֲשֹׂתְכֶם אֹתָם בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 4.14. And the LORD commanded me at that time to teach you statutes and ordices, that ye might do them in the land whither ye go over to possess it."
2. Hebrew Bible, Exodus, 19.3 (9th cent. BCE - 3rd cent. BCE)

19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:"
3. Hebrew Bible, Psalms, 6.2-6.5 (9th cent. BCE - 3rd cent. BCE)

6.2. יְהוָה אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי׃ 6.3. חָנֵּנִי יְהוָה כִּי אֻמְלַל אָנִי רְפָאֵנִי יְהוָה כִּי נִבְהֲלוּ עֲצָמָי׃ 6.4. וְנַפְשִׁי נִבְהֲלָה מְאֹד ואת [וְאַתָּה] יְהוָה עַד־מָתָי׃ 6.5. שׁוּבָה יְהוָה חַלְּצָה נַפְשִׁי הוֹשִׁיעֵנִי לְמַעַן חַסְדֶּךָ׃ 6.2. O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath." 6.3. Be gracious unto me, O LORD, for I languish away; Heal me, O LORD, for my bones are affrighted." 6.4. My soul also is sore affrighted; And Thou, O LORD, how long?" 6.5. Return, O LORD, deliver my soul; Save me for Thy mercy's sake."
4. Hebrew Bible, Ezra, 7.1-7.6, 7.10 (5th cent. BCE - 4th cent. BCE)

7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃ 7.2. בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2. וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃ 7.3. בֶּן־אֲמַרְיָה בֶן־עֲזַרְיָה בֶּן־מְרָיוֹת׃ 7.4. בֶּן־זְרַחְיָה בֶן־עֻזִּי בֶּן־בֻּקִּי׃ 7.5. בֶּן־אֲבִישׁוּעַ בֶּן־פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הָרֹאשׁ׃ 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ 7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah," 7.2. the son of Shallum, the son of Zadok, the son of Ahitub," 7.3. the son of Amariah, the son of Azariah, the son of Meraioth," 7.4. the son of Zerahiah, the son of Uzzi, the son of Bukki," 7.5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—" 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him." 7.10. For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices."
5. Philo of Alexandria, On The Life of Abraham, 257, 26, 256 (1st cent. BCE - 1st cent. CE)

256. For when Abraham had lost such a partner of his whole life, as our account has shown her to have been, and as the scriptures testify that she was, he still like a wrestler prevailed over the grief which attacked him and threatened to overwhelm his soul; strengthening and encouraging with great virtue and resolution, reason, the natural adversary of the passions, which indeed he had always taken as a counsellor during the whole of his life; but at this time above all others, he thought fit to be guided by it, when it was giving him the best and most expedient advice.
6. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - 1st cent. CE)

7. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On The Migration of Abraham, 67, 94, 175 (1st cent. BCE - 1st cent. CE)

175. But when he has arrived at the height of perfect knowledge, then, running forward vigorously, he keeps up with the speed of him who was previously leading him in his way; for in this way they will both become attendants of God who is the guide of all things; no one of those who hold erroneous opinions accompanying them any longer, and even Lot himself, who turned on one side the soul, which might have been upright and inflexible, removing and living at a distance. XXXII.
9. Philo of Alexandria, On The Creation of The World, 130 (1st cent. BCE - 1st cent. CE)

130. And we must understand in the case of every thing else which is decided on by the external senses, there were elder forms and motions previously existing, according to which the things which were created were fashioned and measured out. For although Moses did not describe everything collectively, but only a part of what existed, as he was desirous of brevity, beyond all men that ever wrote, still the few things which he has mentioned are examples of the nature of all, for nature perfects none of those which are perceptible to the outward senses without an incorporeal model. XLV.
10. Philo of Alexandria, On Curses, 55, 53 (1st cent. BCE - 1st cent. CE)

53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI.
11. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - 1st cent. CE)

121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill.
12. Philo of Alexandria, On Dreams, 1.191, 2.235 (1st cent. BCE - 1st cent. CE)

1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. 2.235. for it is said with respect to Aaron, that "He stood between the dead and the living, and the plague was Stayed." For he who is making progress is not reckoned among those who are dead as to the life of virtue, inasmuch as he has a desire and admiration of what is honourable, nor among those who are living in extreme and perfect prosperity, for there is still something wanting to the end, but he touches both extremes;
13. Philo of Alexandria, On The Special Laws, 1.103, 2.42, 2.44-2.48, 2.138, 2.163, 4.164, 4.179 (1st cent. BCE - 1st cent. CE)

1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. 2.44. for all those men, whether among the Greeks or among the barbarians, who are practisers of wisdom, living in a blameless and irreproachable manner, determining not to do any injustice, nor even to retaliate it when done to them, shunning all association with busy-bodies, in all the cities which they inhabit, avoid all courts of justice, and council halls, and market-places, and places of assembly, and, in short, every spot where any band or company of precipitate headstrong men is collected 2.45. admiring, as it were, a life of peace and tranquillity, being the most devoted contemplators of nature and of all the things in it. Investigating earth and sea, and the air, and the heaven, and all the different natures in each of them; dwelling, if one may so say, in their minds, at least, with the moon, and the sun, and the whole company of the rest of the stars, both planets and fixed stars. Having their bodies, indeed, firmly planted on the earth, but having their souls furnished with wings, in order that thus hovering in the air they may closely survey all the powers above, looking upon them as in reality the most excellent of cosmopolites, who consider the whole world as their native city, and all the devotees of wisdom as their fellow citizens, virtue herself having enrolled them as such, to whom it has been entrusted to frame a constitution for their common city.XIII. 2.46. Being, therefore, full of all kinds of excellence, and being accustomed to disregard all those good things which affect the body and external circumstances, and being inured to look upon things indifferent as really indifferent, and being armed by study against the pleasures and appetites, and, in short, being always labouring to raise themselves above the passions, and being instructed to exert all their power to pull down the fortification which those appetites have built up, and being insensible to any impression which the attacks of fortune might make upon them, because they have previously estimated the power of its attacks in their anticipations (for anticipation makes even those things light which would be most terrible if unexpected 2.47. These men, however, are therefore but a small number, kindling in their different cities a sort of spark of wisdom, in order that virtue may not become utterly extinguished, and so be entirely extirpated from our race. 2.48. But if men everywhere agreed with this small number, and became, as nature originally designed that they should, all blameless and irreproachable, lovers of wisdom, delighting in all that is virtuous and honourable, and thinking that and that alone good, and looking on everything else as subordinate and slaves, as if they themselves were the masters of them, then all the cities would be full of happiness, being wholly free from all the things which are the causes of pain or fear, and full of all those which produce joy and cheerfulness. So that no time would ever cease to be the time of a happy life, but that the whole circle of the year would be one festival.XIV. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.179. And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure.
14. Philo of Alexandria, On The Virtues, 177, 94, 144 (1st cent. BCE - 1st cent. CE)

144. And if any one should desire to dress flesh with milk, let him do so without incurring the double reproach of inhumanity and impiety. There are innumerable herds of cattle in every direction, and some are every day milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is the greatest source of profit to all breeders of stock, being partly used in a liquid state and partly allowed to coagulate and solidify, so as to make cheese. So that, as there is the greatest abundance of lambs, and kids, and all other kinds of animals, the man who seethes the flesh of any one of them in the milk of its own mother is exhibiting a terrible perversity of disposition, and exhibits himself as wholly destitute of that feeling which, of all others, is the most indispensable to, and most nearly akin to, a rational soul, namely, compassion. XXVII.
15. Philo of Alexandria, On The Life of Moses, 1.1, 2.11-2.12, 2.14, 2.48, 2.51-2.52, 2.211 (1st cent. BCE - 1st cent. CE)

1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses.
16. Philo of Alexandria, Allegorical Interpretation, 1.94, 2.8, 2.71-2.108, 3.107, 3.110, 3.113-3.116, 3.118, 3.126, 3.128-3.143, 3.145-3.147, 3.151-3.152, 3.155 (1st cent. BCE - 1st cent. CE)

1.94. Therefore there is no need of addressing either command, or prohibition, or recommendation to the man who is perfect, and made according to the image of God; For the perfect man requires none of these things; but there is a necessity of addressing both command and prohibition to the wicked man, and recommendation and instruction to the ignorant man. Just as the perfect grammarian or perfect musician has need of no instruction in the matters which belong to his art, but the man whose theories on such subjects are imperfect stands in need of certain rules, as it were, which contain in themselves commands and prohibitions, and he who is only learning the art requires instruction.
17. Philo of Alexandria, Questions On Exodus, 2.42 (1st cent. BCE - 1st cent. CE)

18. Philo of Alexandria, Questions On Genesis, 4.177 (1st cent. BCE - 1st cent. CE)

19. Philo of Alexandria, That The Worse Attacks The Better, 68 (1st cent. BCE - 1st cent. CE)

68. Therefore, he here clearly asserts that the good man is the guardian of the words and of the covet of God. And, indeed, in another place he has shown that he is the best interpreter and declarer of his justifications and laws; the faculty of interpretation being displayed through its kindred organ--the voice, and guardianship being exerted through the mind, which having been made by nature as a great storehouse, easily contains the conceptions of all things, whether bodies or things. It would therefore have been worth the while of this self-loving Cain to have been the keeper of Abel; for if he had kept him he would have attained to a compounded and moderate kind of life, and would not have been filled with unmodified and absolute wickedness. XX.
20. Philo of Alexandria, Plant., 132 (1st cent. BCE - 1st cent. CE)

132. Since therefore all the fruit of the soul is consecrated in the fourth year and the fourth number; in the fifth year we ourselves shall be allowed the use and enjoyment of it for ourselves; for the scripture says, "In the fifth year ye shall eat the fruit thereof;" since it has been established by a perpetual law of nature, that account shall be taken of the creation after the Creator in every thing; so that even if we are thought worthy of the second place, it must be considered a marvellous thing;
21. Josephus Flavius, Jewish Antiquities, 20.224 (1st cent. CE - 1st cent. CE)

20.224. 1. And now I think it proper and agreeable to this history to give an account of our high priests; how they began, who those are which are capable of that dignity, and how many of them there had been at the end of the war.
22. Tosefta, Sanhedrin, 4.7 (1st cent. CE - 2nd cent. CE)

23. Clement of Alexandria, Miscellanies, 6.9 (2nd cent. CE - 3rd cent. CE)

24. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

25. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE)

26. Anon., 4 Ezra, 14.42

14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night.


Subjects of this text:

subject book bibliographic info
aaron Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
allegorical interpretation, literal interpretation) Nisula, Augustine and the Functions of Concupiscence (2012) 205
allegorical interpretation of cult Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
anger, anger natural or necessary among christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
apatheia, freedom from, eradication of, emotion (; clement of alexandria Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
appetite (epithumia), natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
augustine, attack on stoic apatheia, misrepresents stoic acceptance of first movements as acceptance of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
cassian, john, founder of monastery at monte cassino, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
clement of alexandria, church father Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
climacus, christian ascetic, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
emotions (passio, perturbatio), therapy of Nisula, Augustine and the Functions of Concupiscence (2012) 205
epistula ad menoch, ἐπιθυµία Nisula, Augustine and the Functions of Concupiscence (2012) 205
ezra (the scribe) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
frank, dan Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
gluttony, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
high priests of jerusalem, in philo Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
high priests of jerusalem Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
isaiah the solitary, st, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
jerusalem, second temple of Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 103
lust, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
maimonides, jewish philosopher, apatheia and metriopatheia alternative ideals Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
maimonides, jewish philosopher, pride and anger excluded from both Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural and/or necessary emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; not all emotions acceptable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; philo Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
moses Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34; Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
natural, necessary, emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, pleasure Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
origen Nisula, Augustine and the Functions of Concupiscence (2012) 205
pedagogy Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
philo, clement of alexandria, basil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
philo of alexandria, jewish philosopher, apatheia and metriopatheia alternative ideals but apatheia is progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
philo of alexandria, jewish philosopher, emotions helpful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, pity valued and compatible with apatheia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, repentance valued Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, some pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
plato, some desires and pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
pleasure, natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
pleasure (uoluptas, delectatio) Nisula, Augustine and the Functions of Concupiscence (2012) 205
priests adolescent, jewish, memory of after the destruction of the second temple Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
priests adolescent, of the second temple in jerusalem Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34
progressing Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
rüther, theodore Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
scribe Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
serpent Nisula, Augustine and the Functions of Concupiscence (2012) 205
soul, (platonic) parts of Nisula, Augustine and the Functions of Concupiscence (2012) 205
spanneut, michel Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
terminology of desire Nisula, Augustine and the Functions of Concupiscence (2012) 205
theodoret, christian, some emotion necessary and useful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
torah Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
tosefta Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 93
unity of law, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 103
ware, kallistos Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
wisdom (sophia), lower wisdom (achamoth) Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 250
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386