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Tiresias: The Ancient Mediterranean Religions Source Database



9230
Philo Of Alexandria, On The Creation Of The World, 154


nanAnd these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the dominant character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.


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

37 results
1. Hebrew Bible, Exodus, 15.17-15.18 (9th cent. BCE - 3rd cent. BCE)

15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever."
2. Hebrew Bible, Genesis, 1.26-1.28, 2.7-2.9, 2.18-2.25, 3.9, 3.24, 4.16, 25.27, 26.20-26.32 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.25. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 26.23. וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע׃ 26.24. וַיֵּרָא אֵלָיו יְהוָה בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי׃ 26.25. וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם יְהוָה וַיֶּט־שָׁם אָהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר׃ 26.26. וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר־צְבָאוֹ׃ 26.27. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃ 26.28. וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃ 26.29. אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃ 26.31. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם׃ 26.32. וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 2.25. And they were both naked, the man and his wife, and were not ashamed." 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents." 26.20. And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him." 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah." 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’" 26.23. And he went up from thence to Beer-sheba." 26.24. And the LORD appeared unto him the same night, and said: ‘I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’" 26.25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well." 26.26. Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host." 26.27. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’" 26.28. And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;" 26.29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’ 26.30. And he made them a feast, and they did eat and drink." 26.31. And they rose up betimes in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace." 26.32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’"
3. Hebrew Bible, Leviticus, 15.18, 18.19 (9th cent. BCE - 3rd cent. BCE)

15.18. וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 15.18. The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness."
4. Hebrew Bible, Psalms, 36.4 (9th cent. BCE - 3rd cent. BCE)

36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good."
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

34b. which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God.
6. Anon., 1 Enoch, 94.1, 94.3, 94.5, 95.3, 96.1, 96.3, 97.2, 99.3, 99.4, 99.5, 99.10, 100.5, 100.6, 102.4, 102.4-103.4, 102.5, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9-104.6, 104.2, 104.4, 104.6, 104.7 (3rd cent. BCE - 2nd cent. BCE)

100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.
7. Dead Sea Scrolls, Community Rule, 3.14-3.21 (2nd cent. BCE - 1st cent. CE)

8. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)

12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
9. Septuagint, Wisdom of Solomon, 2.23 (2nd cent. BCE - 1st cent. BCE)

2.23. for God created man for incorruption,and made him in the image of his own eternity
10. Philo of Alexandria, On The Life of Abraham, 18-19, 221, 238, 24, 242-243, 26-27, 34-36, 17 (1st cent. BCE - missingth cent. CE)

17. That which is placed in the next rank after hope is repentance for errors committed, and improvement; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, "gracious," of whom the following statement is made, "that Enoch pleased God, and was not found, because God transported Him.
11. Philo of Alexandria, On Husbandry, 9, 95-97, 157 (1st cent. BCE - missingth cent. CE)

157. Therefore the words of the law here admit, perhaps, of all these and even of still more excuses; but that no one of those who study evil cunning, through his ingenuity in devising excuses, may feel any confidence in their validity, we will proceed with the allegory, and say that, in the first place, the law does not only think it right for men to labour for the acquisition of good things, but also for the enjoyment of those which they have already acquired; and that it looks upon happiness as consisting in the exercise of perfect virtue, which makes life safe and complete. In the second place, that the question here is not about a house, or a vineyard, or a betrothed and espoused wife, in order that he may marry her as an accepted suitor, and that he who planted the vineyard may gather the fruit thereof and press it out, and then, drinking the unmixed wine, may be gladdened in his heart, and that the man who has built a house may dwell in it; but the question is rather about the faculties of the soul, to which the beginnings, and progress, and perfection of all praiseworthy actions are owing.
12. Philo of Alexandria, On The Cherubim, 13, 40, 53, 57, 61, 63-65, 1 (1st cent. BCE - missingth cent. CE)

1. And God cast out Adam, and placed him opposite the paradise of happiness; and he placed there On the Cherubim and a flaming sword, which turned every way, to keep the way of the tree of Life. In this place Moses uses the expression, "He cast out," but previously he said, "He sent out," not using the various expressions at random, but being well aware with reference to what parts he was employing them with propriety and felicity. 1. I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident.
13. Philo of Alexandria, On The Confusion of Tongues, 149 (1st cent. BCE - missingth cent. CE)

149. And I also admire the things which are spoken under divine inspiration in the books of Kings, according to which those who flourished many generations afterwards and lived in a blameless manner, are spoken of as the sons of David who wrote hymns to God; though, during his lifetime, even their great grandfathers had not yet been born. The truth is, that the birth here spoken of is that of souls made immortal by their virtues, not of perishable bodies, and this birth is naturally referred to the leaders of virtue, as its parents and progenitors. XXIX.
14. Philo of Alexandria, On The Preliminary Studies, 61-62, 81, 83-85, 87-88, 171 (1st cent. BCE - missingth cent. CE)

171. Who, then, is so impious as to conceive that God is one who afflicts, and who brings that most pitiable death of hunger upon those who are not able to live without food? For God is good, and the cause of good things, bounteous, the saviour, the supporter, the giver of wealth, the giver of great gifts, driving out wickedness from the sacred boundaries; for thus did he drive out the burdens of the earth, Adam and Cain, from paradise.
15. Philo of Alexandria, On The Decalogue, 45 (1st cent. BCE - missingth cent. CE)

16. Philo of Alexandria, On Drunkenness, 112 (1st cent. BCE - missingth cent. CE)

112. And the same prophet begins a song to the well, not only for the destruction of the passions, but also because he has had strength given to him to acquire the most valuable of all possessions, namely incomparable wisdom, which he compares to a well; for it is deep, and not superficial, giving forth a sweet stream to souls who thirst for goodness and virtue, a drink at once most necessary and most sweet.
17. Philo of Alexandria, On Giants, 65 (1st cent. BCE - missingth cent. CE)

65. But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, "for they two became one Flesh," as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion;
18. Philo of Alexandria, On The Migration of Abraham, 35, 37, 181 (1st cent. BCE - missingth cent. CE)

181. but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers.
19. Philo of Alexandria, On The Creation of The World, 151-153, 155-177, 76, 135 (1st cent. BCE - missingth cent. CE)

135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII.
20. Philo of Alexandria, On The Posterity of Cain, 22, 32-33, 60, 154 (1st cent. BCE - missingth cent. CE)

154. and such persons as these one ought to admit because of the goodness of their natural disposition. But there are some men among those who practise virtue to whom the all-beneficent God has shown the way that leads to virtue, such that at first it is accounted rough, and steep, and difficult, but subsequently level and easy, having changed the bitterness of the wayfarer's labour to sweetness. And how he has wrought this change we will now tell.
21. Philo of Alexandria, On Curses, 36, 62, 15 (1st cent. BCE - missingth cent. CE)

15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.
22. Philo of Alexandria, On The Sacrifices of Cain And Abel, 15, 17, 1 (1st cent. BCE - missingth cent. CE)

1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power.
23. Philo of Alexandria, On Dreams, 1.39, 2.249 (1st cent. BCE - missingth cent. CE)

1.39. Perhaps therefore some petty cavilling critics will imagine that all this statement about the digging of the wells is a superfluous piece of prolixity on the part of the lawgiver: but those who deserve a larger classification, being citizens not of some petty state but of the wide world, being men of more perfect wisdom, will know well that the real question is not about the four wells, but about the parts of the universe that the men who are gifted with sight, and are fond of contemplation exercise their powers of investigation; namely, about the earth, the water, the air, and the heaven. 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.
24. Philo of Alexandria, On The Special Laws, 1.113-1.115, 3.32, 3.63, 3.178 (1st cent. BCE - missingth cent. CE)

1.113. but the high priest he absolutely forbade to mourn in any case whatever; and may we not say that this was rightly done? For as to the ministrations which belong to the other priests, one individual can perform them instead of another, so that, even if some be in mourning, still none of the usual observances need be omitted; but there is no one besides the high priest himself, who is permitted to perform his duties instead of him; for which reason, he must always be kept free from all defilement, never touching any dead body, in order that, being always ready to offer up prayers and sacrifices on behalf of the whole world at suitable seasons, he may continue to fulfil the duties of his office without hindrance. 1.114. And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once; 1.115. and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 3.32. And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit. 3.63. And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.XI. 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.
25. Philo of Alexandria, On The Virtues, 205, 199 (1st cent. BCE - missingth cent. CE)

199. Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the founders of noble families? persons who have received a birth more excellent than that of any succeeding generation, in being sprung from the first wedded pair, from the first man and woman, who then for the first time came together for the propagation of offspring resembling themselves. But, nevertheless, when there were two persons so born, the elder of them endured to slay the younger; and, having committed the great and most accursed crime of fratricide, he first defiled the ground with human blood.
26. Philo of Alexandria, On The Contemplative Life, 90 (1st cent. BCE - missingth cent. CE)

90. This then is what I have to say of those who are called therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness.
27. Philo of Alexandria, On The Life of Moses, 1.112 (1st cent. BCE - missingth cent. CE)

1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe.
28. Philo of Alexandria, Allegorical Interpretation, 1.31-1.43, 1.46, 1.56-1.58, 1.101, 2.4, 2.53, 3.52 (1st cent. BCE - missingth cent. CE)

1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII. 1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit. 1.34. Now in reply to the first question we must say this one thing; God being very munificent gives his good things to all men, even to those who are not perfect; inviting them to a participation and rivalry in virtue, and at the same time displaying his abundant riches, and showing that it is sufficient for those also who will not be greatly benefited by it; and he also shows this in the most evident manner possible in other cases; for when he rains on the sea, and when he raises up fountains in desert places, and waters shallow and rough and unproductive land, making the rivers to overflow with floods, what else is he doing but displaying the great abundance of his riches and of his goodness? This is the cause why he has created no soul in such a condition as to be wholly barren of good, even if the employment of that good be beyond the reach of some people. 1.35. We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just--therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences. 1.36. Now the expression "breathed into" is equivalent to "inspired," or "gave life to" things iimate: for let us take care that we are never filled with such absurdity as to think that God employs the organs of the mouth or nostrils for the purpose of breathing into anything; for God is not only devoid of peculiar qualities, but he is likewise not of the form of man, and the use of these words shows some more secret mystery of nature; 1.37. for there must be three things, that which breathes in, that which receives what is breathed in, and that which is breathed in. Now that which breathes in is God, that which receives what is breathed in is the mind, and that which is breathed in is the spirit. What then is collected from these three things? A union of the three takes place, through God extending the power, which proceeds from himself through the spirit, which is the middle term, as far as the subject. Why does he do this, except that we may thus derive a proper notion of him? 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. 1.39. And God breathed into man's face both physically and morally. Physically, when he placed the senses in the face: and this portion of the body above all others is vivified and inspired; and morally, in this manner, as the face is the domit portion of the body, so also is the mind the domit portion of the soul. It is into this alone that God breathes; but the other parts, the sensations, the power of speech, and the power of generation, he does not think worthy of his breath, for they are inferior in power. 1.40. By what then were these subordinate parts inspired? beyond all question by the mind; for of the qualities which the mind has received form God, it gives a share to the irrational portion of the soul, so that the mind is vivified by God, and the irrational part of the soul by the mind; for the mind is as it were a god to the irrational part of the soul, for which reason Moses did not hesitate to call it "the god of Pharaoh. 1.41. For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul; 1.42. and Moses has used the word "breath," not "spirit," as there is a difference between the two words; for spirit is conceived of according to strength, and intensity, and power; but breath is a gentle and moderate kind of breeze and exhalation; therefore the mind, which was created in accordance with the image and idea of God, may be justly said to partake in his spirit, for its reasoning has strength: but that which is derived from matter is only a partaker in a thin and very light air, being as it were a sort of exhalation, such as arises from spices; for they, although they be preserved intact, and are not exposed to fire or fumigation, do nevertheless emit a certain fragrance. XIV. 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. 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. 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 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. 1.101. Again, this, also, may be made the subject of a question. When God recommends men to eat of every tree in the Paradise, he is addressing his exhortation to one individual: but when he forbids him to eat of the tree of the knowledge of good and evil he is speaking to him as to many. For in the one case he says, "Thou mayest freely eat of all;" but in the second instance, "Ye shall not eat;" and "In the day in which ye shall eat," not "thou shalt eat;" and "Ye shall die," not "Thou shalt die.
29. Philo of Alexandria, Questions On Genesis, 1.6-1.11, 1.16, 1.23-1.53, 1.55, 1.57, 1.90, 1.92, 1.94, 1.96-1.97 (1st cent. BCE - missingth cent. CE)

30. Philo of Alexandria, Who Is The Heir, 293, 292 (1st cent. BCE - missingth cent. CE)

292. Listen, therefore, in such a spirit as to think his words a good lesson, to this statement of the lawgiver, that the good man alone has a happy old age, and that he is the most long-lived of men; but that the wicked man is the most short-lived of men, living only to die, or rather having already died as to the life of virtue. LIX.
31. Philo of Alexandria, That God Is Unchangeable, 46-48, 151 (1st cent. BCE - missingth cent. CE)

151. These are mighty deeds of boldness for a heavenly and celestial soul, which has utterly forsaken the regions of earth, and which has been drawn up on high, and has its abode among the divine natures. For being filled with the sight of the genuine and incorruptible good things, it very naturally repudiates those which only last a day and are spurious. XXXIII.
32. Josephus Flavius, Jewish Antiquities, 18.14, 18.18 (1st cent. CE - 1st cent. CE)

18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach.
33. Josephus Flavius, Jewish War, 1.650, 2.154, 3.372 (1st cent. CE - 1st cent. CE)

2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it.
34. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE)

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.
35. Plotinus, Enneads, 4.8.5 (3rd cent. CE - 3rd cent. CE)

36. Gregory of Nazianzus, Orations, 38.12

37. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 108, 107



Subjects of this text:

subject book bibliographic info
abraham Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152, 154, 156
accursed/cursed Stuckenbruck (2007), 1 Enoch 91-108, 496
adam,earthy intellect/mind Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154, 157
adam Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
aeschines Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
afterlife,eschatological punishment Stuckenbruck (2007), 1 Enoch 91-108, 496
afterlife,reward Stuckenbruck (2007), 1 Enoch 91-108, 496
alcinous Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157
alexandria Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
allegorical commentary Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
allegory,figurative Estes (2020), The Tree of Life, 198
allegory Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179; Sly (1990), Philo's Perception of Women, 99
almond Estes (2020), The Tree of Life, 201
angle Estes (2020), The Tree of Life, 198, 201
anima/soul Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
anthropology Sly (1990), Philo's Perception of Women, 99
apocalypse Estes (2020), The Tree of Life, 198, 201
aristophanes Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
aristotle Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 154, 157
ark Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
augustine Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
baccchus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
baer,richard Sly (1990), Philo's Perception of Women, 99
baobab Estes (2020), The Tree of Life, 201
blessed life/blessedness Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157
body,bodies Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
body Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155, 156; Levison (2009), Filled with the Spirit, 387
boiché,a. Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
cain Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
cedar Estes (2020), The Tree of Life, 201
cherub Estes (2020), The Tree of Life, 242, 243
chrysippus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
clement of alexandria Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151, 155
compatibilism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
contradiction Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
cornutus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
cosmology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
creator,creation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
day,of cursing Stuckenbruck (2007), 1 Enoch 91-108, 496
day,of cursing and punishment Stuckenbruck (2007), 1 Enoch 91-108, 496
dead sea scrolls Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
death Levison (2009), Filled with the Spirit, 387
delphi Levison (2009), Filled with the Spirit, 387
determinism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
didymus the blind Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
diogenes laertius Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153, 155
dreams Levison (2009), Filled with the Spirit, 387
dualism Levison (2009), Filled with the Spirit, 387
dupied Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
eating,from the tree of life Estes (2020), The Tree of Life, 201
ecstasy Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
eden Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 150, 151, 152, 158
edom Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
elements,four Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147
enoch Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
enosh Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
esau Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157
eschatology/eschatological,judgement Stuckenbruck (2007), 1 Enoch 91-108, 496
eternal life Estes (2020), The Tree of Life, 201
etymology Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147
euripides Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
eusebius Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
eustathius Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
eve Sly (1990), Philo's Perception of Women, 99
evil will,stoic non-free free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
excellence,(moral) Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 153, 154
exposition of the law Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
external goods Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
fall,the Estes (2020), The Tree of Life, 242
felicity Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 154
figures of speech,synonyms Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153
flesh Levison (2009), Filled with the Spirit, 387
flood (great) Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
foreknowledge Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
friendship,of god Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
fruit Estes (2020), The Tree of Life, 201
galen Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
gnostic,gnosticism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
god,alone wise Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
god,creating/creativity of Levison (2009), Filled with the Spirit, 387
god,gifts of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148
god,good Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148
god,image of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
god,planter Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
god,worship of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
gods,philo of alexandria on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
gregory nazianzus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
gregory of nyssa Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152, 158
harl,m. Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
heaven Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
heliodorus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
heracles Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148
heraclitus,allegorist Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
herodotus Levison (2009), Filled with the Spirit, 387
hesiod Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
human/humankind Levison (2009), Filled with the Spirit, 387
human being,creation of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153, 156
image of god Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
imagery,light Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153
imagery,sowing/planting Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
immortality Estes (2020), The Tree of Life, 242; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
immortality of the soul Stuckenbruck (2007), 1 Enoch 91-108, 496
inheritance of god/the lord Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
inspiration Levison (2009), Filled with the Spirit, 387
intellect Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153
intelligible world Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
intermediate Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148, 157
invisible,ruling part Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154, 156
isaac Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 150, 152, 156
israel,seeing god Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147
israel Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147, 154, 158
jacob Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150, 152, 157
jacobs,practiser Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
jacobs,renamed israel Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
jacobs,unmoulded Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 387
john,fourth gospel Levison (2009), Filled with the Spirit, 387
joseph Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
josephus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
judaism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
justice,divine Stuckenbruck (2007), 1 Enoch 91-108, 496
justice Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153; Levison (2009), Filled with the Spirit, 387
law,god's" '151.0_387.0@life,concept of Levison (2009), Filled with the Spirit, 387
leonhardt,j. Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150, 151
life,of virtue Levison (2009), Filled with the Spirit, 387
life of joseph Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
literal reading Estes (2020), The Tree of Life, 198, 201, 242
literal sense Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
literature Levison (2009), Filled with the Spirit, 387
logos of god Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150
love,divine Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
man Sly (1990), Philo's Perception of Women, 99
menorah Estes (2020), The Tree of Life, 201
metaphorical language,use of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
middle platonic/middle platonism/middle platonists Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
mind,flight of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
mind Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154, 157
multistability Estes (2020), The Tree of Life, 198, 201
mutation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
mythological Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
necker cube Estes (2020), The Tree of Life, 198
noah Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151, 152, 154; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
olive Estes (2020), The Tree of Life, 201
on the creation of the world Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
origen Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151, 152, 155
original sin Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
palm Estes (2020), The Tree of Life, 201
paradise Estes (2020), The Tree of Life, 242; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147, 148, 149, 153, 156; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
paraphrase Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
passions,as beasts Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
passions,cardinal (four) Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
passions,lover of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151
passions,struggle against Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
passions,trees of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
peripatos/peripatetic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
pharaoh Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
pharisees Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
philo Estes (2020), The Tree of Life, 198, 201, 242, 243; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
philo judaeus Levison (2009), Filled with the Spirit, 387; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
philo of alexandria,on god Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
philo of alexandria,on the tree of knowledge Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
philo of alexandria,on virtue (ἀρετή) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
philo of alexandria Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
philos colleagues Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
philosophy Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
piety Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
plato/platonic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 151, 152, 153, 154, 155
platonism/platonic/platonists Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
platonism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
pleasure Estes (2020), The Tree of Life, 242; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150, 151, 155
plutarch Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150; Levison (2009), Filled with the Spirit, 387
polyvalency Estes (2020), The Tree of Life, 198, 201
pomegranate Estes (2020), The Tree of Life, 201
possession,divine Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
potiphar Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
predetermination Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
prodicus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148
progress,moral Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
protagoras Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157
prudence Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
psalms Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150, 151
punishment of wrongdoers Stuckenbruck (2007), 1 Enoch 91-108, 496
qumran essenes Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
repentance Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
reverence Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147
right reason Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 152
road of moral insight/virtue/wisdom Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148, 156
sarah Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
savior Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
scripture allegorical interpretation Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147
self-control Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153
septuagint Sly (1990), Philo's Perception of Women, 99
serpent Estes (2020), The Tree of Life, 243
sethians Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
sexuality Estes (2020), The Tree of Life, 242
shem Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
sleep afterlife Stuckenbruck (2007), 1 Enoch 91-108, 496
solitude Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377
sons,of deceit Levison (2009), Filled with the Spirit, 387
sons,of justice Levison (2009), Filled with the Spirit, 387
sophist Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148
soul,rational Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148, 149, 153, 154, 156
soul Estes (2020), The Tree of Life, 243
sovereignty of god Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 387
spirit,characterizations as,soul Levison (2009), Filled with the Spirit, 387
spirit,characterizations as,truth Levison (2009), Filled with the Spirit, 387
spirit,divine Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 156
spirit,effects of,virtue Levison (2009), Filled with the Spirit, 387
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 387
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 387
spirits,two (lqs 3-4) Levison (2009), Filled with the Spirit, 387
stoa/stoic/stoicism,aim of life Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
stoa/stoic/stoicism Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
stoic,stoicism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
sycamore Estes (2020), The Tree of Life, 201
symbol Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 151
symbolic interpretation,of biblical figures Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
symbolic interpretation,of paradise Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 148, 149
symbolic interpretation Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 153
tamarisk Estes (2020), The Tree of Life, 201
the lives of the patriachs Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179
theophilus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
therapeutae Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 150, 154
throne Estes (2020), The Tree of Life, 201
tree,in the literal sense Estes (2020), The Tree of Life, 201
tree,sacred Estes (2020), The Tree of Life, 201
tree of knowledge Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
tree of life Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147, 156, 157
valentinus,valentinianism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
verba philonica Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
vices,as beasts Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
vices,cardinal Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 155
virtue Estes (2020), The Tree of Life, 242
virtue (ἀρετή,virtus),philo of alexandria on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 85
virtues,cardinal Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
virtues Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147, 149
well-being' Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
well-being Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
wisdom Estes (2020), The Tree of Life, 242; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250
woman Sly (1990), Philo's Perception of Women, 99
xenophon Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 147, 148