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Tiresias: The Ancient Mediterranean Religions Source Database



9229
Philo Of Alexandria, On The Change Of Names, 10-11


nanAnd what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.


nanIt was, therefore, quite consistent with reason that no proper name could with propriety be assigned to him who is in truth the living God. Do you not see that to the prophet who is really desirous of making an honest inquiry after the truth, and who asks what answer he is to give to those who question him as to the name of him who has sent him, he says, "I am that I Am," which is equivalent to saying, "It is my nature to be, not to be described by name:


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

30 results
1. Hebrew Bible, Exodus, a b c d\n0 "20.21" "20.21" "20 21"\n1 "3.14" "3.14" "3 14"\n2 "33.23" "33.23" "33 23"\n3 3.14 3.14 3 14\n4 3.15 3.15 3 15\n5 33.13 33.13 33 13\n6 33.14 33.14 33 14\n7 33.15 33.15 33 15\n8 33.16 33.16 33 16\n9 33.17 33.17 33 17\n10 33.18 33.18 33 18\n11 33.19 33.19 33 19\n12 33.20 33.20 33 20\n13 33.21 33.21 33 21\n14 33.22 33.22 33 22\n15 33.23 33.23 33 23 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Genesis, 2.7, 12.7, 17.1, 17.5, 18.1-18.8 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 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." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat."
3. Hebrew Bible, Proverbs, 8.22-8.30 (9th cent. BCE - 3rd cent. BCE)

8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,"
4. Homer, Iliad, 5.127-5.128 (8th cent. BCE - 7th cent. BCE)

5.127. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee 5.128. /for in thy breast have I put the might of thy father, the dauntless might, such as the horseman Tydeus, wielder of the shield, was wont to have. And the mist moreover have I taken from thine eyes that afore was upon them, to the end that thou mayest well discern both god and man. Wherefore now if any god come hither to make trial of thee
5. Philo of Alexandria, On The Life of Abraham, 120-123, 163, 20, 52, 70-71, 119 (1st cent. BCE - 1st cent. CE)

119. This then is sufficient to say by way of a literal explanation of this account; we must now speak of that which may be given if the story be looked at as figurative and symbolical. The things which are expressed by the voice are the signs of those things which are conceived in the mind alone; when, therefore, the soul is shone upon by God as if at noonday, and when it is wholly and entirely filled with that light which is appreciable only by the intellect, and by being wholly surrounded with its brilliancy is free from all shade or darkness, it then perceives a threefold image of one subject, one image of the living God, and others of the other two, as if they were shadows irradiated by it. And some such thing as this happens to those who dwell in that light which is perceptible by the outward senses, for whether people are standing still or in motion, there is often a double shadow falling from them.
6. Philo of Alexandria, On Husbandry, 16, 2, 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.
7. Philo of Alexandria, On The Cherubim, 61, 7, 97, 4 (1st cent. BCE - 1st cent. CE)

4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy 4. from whence also that most designing of all things, namely pride, is implanted, which some persons admire and worship, dignifying and making much of vain opinions, with golden crowns and purple robes, and numbers of servants and chariots, on which those men who are looked upon as fortunate and happy are borne aloft, sometimes harnessing mules or horses to their chariots, and sometimes even men, who bear their burdens on their necks, through the excess of the insolence of their masters, weighed down in soul even before they faint in body. II.
8. Philo of Alexandria, On The Preliminary Studies, 140-142, 144-145, 15-18, 14 (1st cent. BCE - 1st cent. CE)

14. Therefore," says she, "go thou in to my handmaiden," that is to say, to the intermediate instruction of the intermediate and encyclical branches of knowledge, "that you may first have children by her;" for hereafter you shall be able to enjoy a connection with her mistress, tending to the procreation of legitimate children.
9. Philo of Alexandria, On The Decalogue, 107-120, 106 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, On Drunkenness, 187 (1st cent. BCE - 1st cent. CE)

187. what is advantageous is recognised by a comparison with what is injurious, what is beautiful by a comparison with what is unseemly, what is just and generally good, by placing it in juxta-position with what is unjust and bad. And, indeed, if any one considers everything that there is in the world, he will be able to arrive at a proper estimate of its character, by taking it in the same manner; for each separate thing is by itself incomprehensible, but by a comparison with another thing, is easy to understand it.
11. Philo of Alexandria, On Flight And Finding, 112, 110 (1st cent. BCE - 1st cent. CE)

110. and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues.
12. Philo of Alexandria, On Giants, 63-64, 62 (1st cent. BCE - 1st cent. CE)

62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther.
13. Philo of Alexandria, On The Migration of Abraham, 34-35, 197 (1st cent. BCE - 1st cent. CE)

197. What, then, ought he who hears this answer, and who is by nature inclined to receive instruction, to do, but to draw him out at once from thence? Accordingly, we are told, "He ran up and took him out from thence, because he who was abiding among the vessels of the soul, that is, the body and the outward senses, was not worthy to hear the doctrines and laws of the kingdom (and by the kingdom, we mean wisdom, since we call the wise man a king); but when he has risen up and changed his place, then the mist around him is dissipated, and he will be able to see clearly. Very appropriately, therefore, does the companion of knowledge think it right to leave the region of the outward sense, by name Charran;
14. Philo of Alexandria, On The Change of Names, 11-17, 180, 2, 201, 205, 208-209, 27-29, 3-5, 54, 56, 6, 66-69, 7, 70-76, 8-9, 1 (1st cent. BCE - 1st cent. CE)

1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
15. Philo of Alexandria, On The Creation of The World, 11-12, 126, 13-25, 69, 7, 70, 77-78, 8-10 (1st cent. BCE - 1st cent. CE)

10. for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
16. Philo of Alexandria, On The Posterity of Cain, 14-16, 169, 17, 13 (1st cent. BCE - 1st cent. CE)

13. These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object. V.
17. Philo of Alexandria, On Curses, 37-38, 40, 20 (1st cent. BCE - 1st cent. CE)

20. And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect.
18. Philo of Alexandria, On Dreams, 1.15, 1.21, 1.23, 1.25, 1.30-1.33, 1.67, 1.165, 1.188, 1.191 (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. 1.23. What, again, are we to say of the moon? Does she show us a light of her own, or a borrowed and illegitimate one, only reflected from the rays of the sun? or is neither of these things true, but has she something mixed, as it were, so as to be a sort of combination of her own light and of that which belongs to some other body? For all these things, and others like them, belonging to the fourth and most excellent of the bodies in the world, namely, the heaven, are uncertain and incomprehensible, and are spoken of in accordance with conjectures and guesses, and not with the solid, certain reasoning of truth 1.25. There are, then, four principal elements in us, the body, the external sense, the speech, and the mind. Now of these, three are not uncertain or unintelligible in every respect, but they contain some indication in themselves by which they are comprehended. 1.30. Now then is the fourth element which exists within us, the domit mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever? 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.165. It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the beautiful sounds and sights which the president of the games has prepared for your advantage. XXVII. 1.188. According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle. XXXIII. 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.
19. Philo of Alexandria, On The Special Laws, 1.41-1.50, 1.176, 1.336, 2.52, 3.4, 3.178 (1st cent. BCE - 1st cent. CE)

1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 1.176. I know that those men who devote themselves wholly to drinking parties and banquets, and who care only for costly entertainments, will make a mock at these things and turn them into ridicule, miserable slaves as they are of birds, and fishes, and meat, and all such nonsense as that, and not being able to taste of true freedom, not even in a dream. And all such men are to be disregarded and despised by those who seek to live in accordance with the will of God, in a manner pleasing to the true and living God; who, having learnt to despise the pleasures of the flesh, pursue the delights and luxuries of the mind, having exercised themselves in the contemplation of the objects of Nature.{21}{sections 177û193 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These sections have been newly translated for this edition.} 1.336. this, also invented letters, and music, and the whole range of encyclical instruction, and brought them to perfection. This also, is the parent of that greatest of all good things, philosophy, and by means of its different parts it has benefited human life, proceeding by the logical portion of it to an infallible interpretation of difficulties, and by its moral part to a correction of the manners and dispositions of men; and by its physical division to the knowledge of the heaven and the world. And they have also collected and assembled many other praises of the mind on which they dwell, having a continual reference to the species already mentioned, about which we have not at the present time leisure to occupy ourselves.LXII. 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.
20. Philo of Alexandria, On The Contemplative Life, 28, 64, 67, 69, 89-90, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
21. Philo of Alexandria, On The Life of Moses, 1.75-1.76, 2.66, 2.215-2.216 (1st cent. BCE - 1st cent. CE)

1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard. 2.66. We have already, then, gone through two parts of the life of Moses, discussing his character in his capacity of a king and of a lawgiver. We must now consider him in a third light, as fulfilling the office of the priesthood. Now this man, Moses, practised beyond all other men that which is the most important and most indispensable virtue in a chief priest, namely, piety, partly because he was endowed with most admirable natural qualities; and philosophy, receiving his nature like a fertile field, cultivated and improved it by the contemplation of excellent and beautiful doctrines, and did not dismiss it until all the fruits of virtue were brought to perfection in him, in respect of words and actions. 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
22. Philo of Alexandria, Allegorical Interpretation, 1.20, 1.38, 1.46, 1.57-1.58, 3.171-3.173 (1st cent. BCE - 1st cent. CE)

1.20. But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, "when they were created," not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days. IX. 1.38. Since how could the soul have perceived God if he had not inspired it, and touched it according to his power? For human intellect would not have dared to mount up to such a height as to lay claim to the nature of God, if God himself had not drawn it up to himself, as far as it was possible for the mind of man to be drawn up, and if he had not formed it according to those powers which can be comprehended. 1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness. 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII.
23. Philo of Alexandria, Questions On Exodus, a b c d\n0 "2.51" "2.51" "2 51"\n1 2.68 2.68 2 68 (1st cent. BCE - 1st cent. CE)

24. Philo of Alexandria, Questions On Genesis, 3.43 (1st cent. BCE - 1st cent. CE)

25. Philo of Alexandria, Who Is The Heir, 171-172, 209, 246, 170 (1st cent. BCE - 1st cent. CE)

170. The third law is one about the name of the Lord, not about that name which has not yet reached his creatures; for that name is unspeakable, but about the name which is constantly applied to him as displayed in his powers; for it is commanded that we shall not take his name in vain. The fourth commandment is concerning the seventh day, always virgin, and without any mother, in order that creation, taking care that it may be always free from labour, may in this way come to a recollection of him who does everything without being seen.
26. Philo of Alexandria, That The Worse Attacks The Better, 162, 175-176, 52-53, 89, 161 (1st cent. BCE - 1st cent. CE)

161. but I am not able to perceive that he is given, and it is said in the sacred scriptures, "I give thee as a God to Pharaoh," and yet what is given is the patient, not the agent; but he that is truly living must be the agent, and beyond all question cannot be the patient.
27. Philo of Alexandria, That God Is Unchangeable, 181-183, 130 (1st cent. BCE - 1st cent. CE)

130. but when it changes so as to assume one uniform white appearance, it displays an involuntary change; since the mind, entirely deprived of the power of reasoning, not having left in it one single seed to beget understanding, like a man in a mist or in deep darkness, sees nothing that ought to be done; but, like a blind man, falling without seeing his way before him into all kinds of error, endures continual falls and disasters one after another, in spite of all its efforts. XXVIII.
28. Philo of Alexandria, That Every Good Person Is Free, 63, 108 (1st cent. BCE - 1st cent. CE)

108. Therefore, the one being hung up and violently stretched for the sake of making him divulge some secret, showed himself mightier than fire or iron, though they are the strongest things in nature, and biting off his tongue with his teeth, spit it at his torturer, that he might not involuntarily utter what he ought to bury in silence, under the influence of agony;
29. New Testament, Acts, 17.23 (1st cent. CE - 2nd cent. CE)

17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
30. Diogenes Laertius, Lives of The Philosophers, 7.78-7.79 (3rd cent. CE - 3rd cent. CE)

7.78. of conclusive some are denoted by the common name of the whole class, conclusive proper, others are called syllogistic. The syllogistic are such as either do not admit of, or are reducible to such as do not admit of, immediate proof in respect of one or more of the premisses; e.g. If Dion walks, then Dion is in motion; but Dion is walking, therefore Dion is in motion. Conclusive specifically are those which draw conclusions, but not by syllogism; e.g. the statement It is both day and night is false: now it is day; therefore it is not night. Arguments not syllogistic are those which plausibly resemble syllogistic arguments, but are not cogent proof; e.g. If Dion is a horse, he is an animal; but Dion is not a horse, therefore he is not an animal. 7.79. Further, arguments may be divided into true and false. The former draw their conclusions by means of true premisses; e.g. If virtue does good, vice does harm; but virtue does good, therefore vice does harm. Those are false which have error in the premisses or are inconclusive; e.g. If it is day, it is light; but it is day, therefore Dion is alive. Arguments may also be divided into possible and impossible, necessary and not necessary. Further, there are statements which are indemonstrable because they do not need demonstration; they are employed in the construction of every argument. As to the number of these, authorities differ; Chrysippus makes them five. These are assumed alike in reasoning specifically conclusive and in syllogisms both categorical and hypothetical.


Subjects of this text:

subject book bibliographic info
abel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
abraham, vs. abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
abram/abraham, as visionary Cover, Philo of Alexandria: On the Change of Names (2023) 161
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 148
alexander the great Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 294
alexandria Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 294
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 145, 148, 160, 162, 205
allegory/allegoresis, present tense in Cover, Philo of Alexandria: On the Change of Names (2023) 145
aporiae Cover, Philo of Alexandria: On the Change of Names (2023) 162
aristotle Cover, Philo of Alexandria: On the Change of Names (2023) 143, 148
arithmology, five Cover, Philo of Alexandria: On the Change of Names (2023) 205
arithmology Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
bodies and realities Cover, Philo of Alexandria: On the Change of Names (2023) 149, 161
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
body Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Cover, Philo of Alexandria: On the Change of Names (2023) 160, 162
cain Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
celsus Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
christianity, christians Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
cleansing Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
commandment Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
constellations, on god Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
cosmos, noetic Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 294
covenant, abrahams name change and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
covenant, omission of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
daimones Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
death Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
desire (epithumia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
dialectic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
didymus the blind Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
dinocrates of rhodes Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 294
diodorus siculus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
dionysius of halicarnassus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
doxography Cover, Philo of Alexandria: On the Change of Names (2023) 162
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
dreams Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
education Cover, Philo of Alexandria: On the Change of Names (2023) 145
enoch Cover, Philo of Alexandria: On the Change of Names (2023) 194
epicureanism Cover, Philo of Alexandria: On the Change of Names (2023) 143
etymologies, of abraham and abram Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
eudorus of alexandria Cover, Philo of Alexandria: On the Change of Names (2023) 149
exegesis Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 160, 162, 205
eyes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
god, in philo Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
god, love of, for humanity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
hagar Cover, Philo of Alexandria: On the Change of Names (2023) 145
hebrew, philos knowledge of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
hexameter Cover, Philo of Alexandria: On the Change of Names (2023) 194
homer Cover, Philo of Alexandria: On the Change of Names (2023) 148, 161
homomensura Cover, Philo of Alexandria: On the Change of Names (2023) 161
humanity, god loving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
image of god Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
intelligible Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 145
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 145
isis Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 143, 162
joy Cover, Philo of Alexandria: On the Change of Names (2023) 145
judaism Cover, Philo of Alexandria: On the Change of Names (2023) 194
lamprias (brother of plutarch) Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
light, true Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
light Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
literal meaning Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
logic, stoic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
logos Cover, Philo of Alexandria: On the Change of Names (2023) 149
love, of god for humanity Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
metaphorical language, use of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
middle platonism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
mind Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
mist Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
moses Cover, Philo of Alexandria: On the Change of Names (2023) 143, 148, 149, 160, 161, 162, 194; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
myth Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 162
names, divine (lack of) Cover, Philo of Alexandria: On the Change of Names (2023) 143
names, improper (catachresis) Cover, Philo of Alexandria: On the Change of Names (2023) 162
names, philosophy of Cover, Philo of Alexandria: On the Change of Names (2023) 143
names, proper Cover, Philo of Alexandria: On the Change of Names (2023) 143, 162
omissions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
origen Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
osiris Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
paradise, pardes Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
paul Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
paul of tarsus Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
pentateuch Cover, Philo of Alexandria: On the Change of Names (2023) 148
perception of god, by abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
perception of god, god aiding Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
philo, vocabulary Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
philo of alexandria, and the logos Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
philo of alexandria, on scriptural interpretations Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
philo of alexandria Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 294; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 197
philosopher, philosophical, philosophy Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
piety Cover, Philo of Alexandria: On the Change of Names (2023) 194, 205
plato, platonic, platonism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 143, 145, 148, 149, 162
preliminary studies Cover, Philo of Alexandria: On the Change of Names (2023) 145
proposition Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
ps.-phocylides Cover, Philo of Alexandria: On the Change of Names (2023) 194
religion Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
revelation Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 143, 145; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
rites/rituals Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
ritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
runia, david Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 141
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 161
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
simmias of thebes Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
socrates Cover, Philo of Alexandria: On the Change of Names (2023) 148
socrates (sokrates) Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233
sophist Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
soul, eye of the Cover, Philo of Alexandria: On the Change of Names (2023) 143, 145, 194, 205
soul Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Cover, Philo of Alexandria: On the Change of Names (2023) 148, 160, 161, 162, 205; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 143, 145, 148
strabo Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
syllogism' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
symbol Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
tabernacle/temple Cover, Philo of Alexandria: On the Change of Names (2023) 160
truth Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 34
unity, of the forms Cover, Philo of Alexandria: On the Change of Names (2023) 148, 160
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 145, 148, 149, 205
wisdom Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 233; Cover, Philo of Alexandria: On the Change of Names (2023) 194, 205
εὐσέβεια Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
φιλανθρωπία and φιλάνθρωπος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222
ὤφθη Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 222