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Tiresias: The Ancient Mediterranean Religions Source Database



9225
Philo Of Alexandria, On Flight And Finding, 34


nanbut they are not able to deceive those who look into them with greater accuracy, and who pierce within their disguise, and who are not led astray by outward show; for having removed these veils and coverings from the others, they see what is treasured up and concealed within, and learn what kind of qualities and nature are theirs: and if they are good they admire them, and if they are evil they ridicule them, and hate them because of their hypocrisy.


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

26 results
1. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

109e. that by reason of feebleness and sluggishness, we are unable to attain to the upper surface of the air; for if anyone should come to the top of the air or should get wings and fly up, he could lift his head above it and see, as fishes lift their heads out of the water and see the things in our world, so he would see things in that upper world; and, if his nature were strong enough to bear the sight, he would recognize that that is the real heaven
2. Septuagint, Wisdom of Solomon, 6.12, 7.29 (2nd cent. BCE - 1st cent. BCE)

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. 7.29. For she is more beautiful than the sun,and excels every constellation of the stars. Compared with the light she is found to be superior
3. Philo of Alexandria, On The Life of Abraham, 52-54, 21 (1st cent. BCE - 1st cent. CE)

21. And pricking up his ears, because of the abundance of his leisure, and his superfluous curiosity, and love of interference, he is eager to make himself acquainted with the business of other people, whether good or bad, so as at once to envy those who are prosperous, and to rejoice over those who are not so; for the bad man is by nature envious and a hater of all that is good, and a lover of all that is evil. IV.
4. Philo of Alexandria, On The Eternity of The World, 55 (1st cent. BCE - 1st cent. CE)

55. But Critolaus, a man who devoted himself very much to literature, and a lover of the Peripatetic philosophy, agreeing with the doctrine of the eternity of the world, used the following arguments to prove it: "If the word was created, then it follows of necessity that the earth was created also; and if the earth was created, then beyond all question the human race was so too. But man was not created, since he subsists of an everlasting race, as shall be proved, therefore the world is eternal.
5. Philo of Alexandria, On Husbandry, 1 (1st cent. BCE - 1st cent. CE)

1. And Noah began to be a husbandman; and he planted a vineyard, and he drank of the wine, and he was drunk in his House." The generality of men not understanding the nature of things, do also of necessity err with respect to the composition of names; for those who consider affairs anatomically, as it were, are easily able to affix appropriate names to things, but those who look at them in a confused and irregular way are incapable of such accuracy.
6. Philo of Alexandria, On The Cherubim, 91-92, 90 (1st cent. BCE - 1st cent. CE)

90. Since therefore it is naturally the case that things, which are changed, are changed in consequence of fatigue, and since God is subject to no variation and to no change, he must also by nature be free from fatigue, and that, which has no participation in weakness, even though it moves everything, cannot possibly cease to enjoy rest for ever. So that rest is the appropriate attribute of God alone. XXVII. And it has been shown that it is suitable to his character to keep festival; sabbaths therefore and festivals belong to the great Cause of all things alone, and absolutely to no man whatever. 90. Will you then, without shame call upon God, the father and sovereign of the world, to give his testimony in favour of those things, to witness which you will not venture even to bring your friend? And if you do so, will you do it knowing that he sees everything and hears everything, or not knowing this fact?
7. Philo of Alexandria, On The Confusion of Tongues, 49 (1st cent. BCE - 1st cent. CE)

49. These and other similar gifts are the most desirable treasures of peace, that blessing so celebrated and so admired, which the mind of each individual among the foolish men sets up for itself as an image, and admires and worships; at whom, very naturally, every wise man is grieved, and is accustomed to say to his mother and nurse, wisdom, "O mother, what a person hast thou brought me forth!" not in strength of body but in energy and courage, a determined hater of wickedness, a man of disquietude and battle, by nature peaceful, and, on this very account, an enemy to those who pollute the desirable beauty of peace.
8. Philo of Alexandria, On The Preliminary Studies, 71 (1st cent. BCE - 1st cent. CE)

71. Therefore, continues the sacred historian, Sarah, the wife of Abraham, having taken Hagar, the Egyptian woman, her own handmaiden, ten years after Abraham had begun to dwell in the land of Canaan, gave her to Abraham her "husband, to be his Wife." Wickedness is by nature an envious, and bitter, and evil-disposed thing, but virtue is gentle, and inclined to communion, and friendly; wishing in every possible manner to benefit those who are well disposed, either by its own power or by the means of others.
9. Philo of Alexandria, On The Decalogue, 64 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, On Flight And Finding, 32-33, 35-36, 63, 31 (1st cent. BCE - 1st cent. CE)

31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him.
11. Philo of Alexandria, On The Life of Joseph, 29-32, 35-36, 58-60, 82-83, 28 (1st cent. BCE - 1st cent. CE)

28. It is worth while, however, after having thus explained the literal account given to us of these events, to proceed to explain also the figurative meaning concealed under that account; for we say that nearly all, or that at all events, the greater part of the history of the giving of the law is full of allegories; now the disposition which we have at present under consideration, is called by the Hebrews Joseph; but the name being interpreted in the Greek language means, "the addition of the Lord," a name most felicitously given, and most appropriate to the account given of the person so called; for the democratic constitution in vogue among states is an addition of nature which has sovereign authority over everything;
12. Philo of Alexandria, On The Change of Names, 108 (1st cent. BCE - 1st cent. CE)

108. And it suffered this until Phineas, the lover of peace and manifest priest of God, came as a champion of his own accord, being by nature a hater of all that is evil, and filled with an admiration and desire for what is good; and as he took a coadjutor, that is to say, the well sharpened and sharp-edged sword, competent to investigate and examine everything, he could not be deceived, but exerting a vigorous strength, he pierced passion through her womb, that it might not hereafter bring forth any divinely caused evil.
13. Philo of Alexandria, On The Creation of The World, 159 (1st cent. BCE - 1st cent. CE)

159. for his teeth are the ministers and servants of his insatiability, cutting up and smoothing everything which has a reference to eating, and committing them, in the first place to the tongue, which decides upon, and distinguishes between the various flavours, and, subsequently, to the larynx. But immoderate indulgence in eating is naturally a poisonous and deadly habit, inasmuch as what is so devoured is not capable of digestion, in consequence of the quantity of additional food which is heaped in on the top of it, and arrives before what was previously eaten is converted into juice.
14. Philo of Alexandria, On The Posterity of Cain, 32, 109 (1st cent. BCE - 1st cent. CE)

109. for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man.
15. Philo of Alexandria, On Curses, 161 (1st cent. BCE - 1st cent. CE)

161. for what wrestler could be compared in might with the strength of a bull or of an elephant? And what runner could put himself on a level with the speed of a hound or of a hare? And the most sharp-sighted of men is absolutely blind if his sight is compared with that of antelopes of eagles. Again, in hearing and in smell, often other animals are very far beyond man; as, for instance, the ass, which appears to be the stupidest of all animals, would show that our sense of hearing is very obtuse if he were brought into comparison with us. The dog, too, would make the nostrils in man appear a perfectly useless part from the exceeding superiority of the quickness of his own sense of smell; for, in him, that sense is pushed to such a degree that it almost equals the rapidity of the eye-sight. XLVII.
16. Philo of Alexandria, On Rewards And Punishments, 161 (1st cent. BCE - 1st cent. CE)

161. and hope is joy before joy, even though it may be somewhat defective in comparison with perfect joy. But still, it is in both these respects better than that which comes after; first, because it relaxes and softens the dry rigidity of care; and secondly, because by its anticipations it gives a forewarning of the impending perfect good. XXVIII.
17. Philo of Alexandria, On Dreams, 1.15, 1.71, 1.75, 1.114, 1.167-1.169, 2.79, 2.249 (1st cent. BCE - 1st cent. CE)

1.15. May it not be that sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it. 1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII. 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. 1.114. Moreover, while God pours upon you the light of his beams, do you hasten in the light of day to restore his pledge to the Lord; for when the sun has set, then you, like the whole land of Egypt, will have an everlasting darkness which may be felt, and being stricken with blindness and ignorance, you will be deprived of all those things of which you thought that you had certain possession, by that sharp-sighted Israel, whose pledges you hold, having made one who was by nature exempt from slavery a slave to necessity. XIX. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. 1.169. Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practice, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty. 2.79. Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power; 2.249. And who can pour over the happy soul which proffers its own reason as the most sacred cup, the holy goblets of true joy, except the cup-bearer of God, the master of the feast, the word? not differing from the draught itself, but being itself in an unmixed state, the pure delight and sweetness, and pouring forth, and joy, and ambrosial medicine of pleasure and happiness; if we too may, for a moment, employ the language of the poets. XXXVIII.
18. Philo of Alexandria, On The Special Laws, 2.123 (1st cent. BCE - 1st cent. CE)

2.123. But the law permits the people to acquire a property in slaves who are not of their own countrymen, but who are of different nations; intending in the first place that there should be a difference between one's own countrymen and strangers, and secondly, not desiring completely to exclude from the constitution that most entirely indispensable property of slaves; for there are an innumerable host of circumstances in life which require the ministrations of Servants.{16}{sections 124û139 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this edition.}
19. Philo of Alexandria, On The Life of Moses, 1.97, 2.1, 2.133-2.134, 2.142 (1st cent. BCE - 1st cent. CE)

1.97. And he divided his punishments, entrusting three, those which proceeded from those elements which are composed of more solid parts, namely, earth and water, from which all the corporeal distinctive realities are perfected, to the brother of Moses. An equal number, those which proceeded from the elements which are the most prolific of life, namely, air and fire, he committed to Moses himself alone. One, the seventh, he entrusted to both in common; the other three, to make up the whole number of ten, he reserved for himself. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.142. Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two
20. Philo of Alexandria, Allegorical Interpretation, 3.13 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, Who Is The Heir, 49, 142 (1st cent. BCE - 1st cent. CE)

142. And no man could ever possibly divide anything into two exactly equal parts; but it is inevitable that one of the divisions must fall a little short, or exceed a little, if not much, at all events by a small quantity, in every instance, which indeed escapes the perception of our outward senses which attend only to the larger and more tangible burdens of nature and custom, but which are unable to comprehend atoms and indivisible things.
22. Philo of Alexandria, That The Worse Attacks The Better, 19 (1st cent. BCE - 1st cent. CE)

19. If, therefore, you see any one desiring meat or drink at an unseasonable time, or repudiating baths or ointments at the proper season, or neglecting the proper clothing for his body, or lying on the ground and sleeping in the open air, and by such conduct as this, pretending to a character for temperance and self-denial, you, pitying his self-deception, should show him the true path of temperance, for all the practices in which he has been indulging are useless and profitless labours, oppressing both his soul and body with hunger and all sorts of other hardships.
23. Philo of Alexandria, That God Is Unchangeable, 141-143, 140 (1st cent. BCE - 1st cent. CE)

140. Very properly, therefore, the most sacred Moses says that, the earth was corrupted at that time when the virtues of the just Noah were made manifest: "And the whole earth," says he, "was corrupted, because all flesh had corrupted his (autou) way upon the earth."40
24. New Testament, John, 1.9-1.18 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
25. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)

26. Lucian, Nigrinus, 7 (2nd cent. CE - 2nd cent. CE)

7. A lover, in the absence of his mistress, remembers some word, some act of hers, dwells on it, and beguiles hours of sickness with her feigned presence. Sometimes he thinks he is face to face with her; words, heard long since, come again from her lips; he rejoices; his soul cleaves to the memory of the past, and has no time for present vexations. It is so with me. Philosophy is far away, but I have heard a philosopher’s words. I piece them together, and revolve them in my heart, and am comforted. Nigrinus is the beacon fire on which, far out in mid ocean, in the darkness of night, I fix my gaze; I fancy him present with me in all my doings; I hear ever the same words. At times, in moments of concentration, I see his very face, his voice rings in my ears. of him it may truly be said, as of Pericles,In every heart he left his sting.


Subjects of this text:

subject book bibliographic info
allegory / allegoresis Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
apophatic Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
biblical, laws Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
book of the ten festivals Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
citizens Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
convention Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
creation Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
cynics, philosophers / movement / philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
cynics, philosophical tradition Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
cynics Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
diogenes laertius Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
egypt Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
exegesis Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
exhortation, paraenesis Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
faith Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
flesh Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
genre Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
gospel/gospels Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
grace Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
greek philosophy Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
habit Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
heaven Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
incarnation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
israel (ancient) Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
jewish, heritage Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
jews Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
joseph Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
kinship language/terms Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
light, true Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
logos of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
mosaic law, for ordinary people Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
natural law Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
nature / nature Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
negative theology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
paideia Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
paul the apostle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
pentateuch Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
philo of alexandria Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
philosopher, in progress/potential Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
physis, as nature of things and persons Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
physis, as ordering nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
protreptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
reason, in philos view of nature' Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 74
revelation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
soul Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147
state Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
therapeutae Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
turning/change Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
wisdom Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 330
λόγος Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147