Tiresias: The Ancient Mediterranean Religions Source Database

9230

Philo Of Alexandria, On The Creation Of The World, 29-32
nan In the first place therefore, from the model of the world, perceptible only by intellect, the Creator made an incorporeal heaven, and an invisible earth, and the form of air and of empty space: the former of which he called darkness, because the air is black by nature; and the other he called the abyss, for empty space is very deep and yawning with immense width. Then he created the incorporeal substance of water and of air, and above all he spread light, being the seventh thing made; and this again was incorporeal, and a model of the sun, perceptible only to intellect, and of all the lightgiving stars, which are destined to stand together in heaven. VIII.
nan And air and light he considered worthy of the pre-eminence. For the one he called the breath of God, because it is air, which is the most life-giving of things, and of life the causer is God; and the other he called light, because it is surpassingly beautiful: for that which is perceptible only by intellect is as far more brilliant and splendid than that which is seen, as I conceive, the sun is than darkness, or day than night, or the intellect than any other of the outward senses by which men judge (inasmuch as it is the guide of the entire soul), or the eyes than any other part of the body.
nan And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light he would not be very wrong; since it is from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given to it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible only by the intellect, to that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure. IX.
nan Moses is right also when he says, that "darkness was over the face of the abyss." For the air is in a manner spread above the empty space, since having mounted up it entirely fills all that open, and desolate, and empty place, which reaches down to us from the regions below the moon.

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1. Hebrew Bible, Genesis, 1.2, 1.4, 1.27, 2.7, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE) 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 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." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."
2. Hebrew Bible, Job, 1.6, 2.1 (9th cent. BCE - 3rd cent. BCE) 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD."
3. Hebrew Bible, Proverbs, 8.22, 8.30 (9th cent. BCE - 3rd cent. BCE) 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,"
4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
5. Anon., Jubilees, 2.24 (2nd cent. BCE - 2nd cent. BCE) 2.24. And after all this He created man, a man and a woman created He them
6. Cicero, On Divination, 2.38 (2nd cent. BCE - 1st cent. BCE) 2.38. Quid? cum pluribus deis immolatur, qui tandem evenit, ut litetur aliis, aliis non litetur? quae autem inconstantia deorum est, ut primis minentur extis, bene promittant secundis? aut tanta inter eos dissensio, saepe etiam inter proxumos, ut Apollinis exta bona sint, Dianae non bona? Quid est tam perspicuum quam, cum fortuito hostiae adducantur, talia cuique exta esse, qualis cuique obtigerit hostia? At enim id ipsum habet aliquid divini, quae cuique hostia obtingat, tamquam in sortibus, quae cui ducatur. Mox de sortibus; quamquam tu quidem non hostiarum causam confirmas sortium similitudine, sed infirmas sortis conlatione hostiarum. 2.38. Again, when sacrifices are offered to more than one god at the same time, how does it happen that the auspices are favourable in one case and unfavourable in another? Is it not strange fickleness in the gods to threaten disaster in the first set of entrails and to promise a blessing in the next? Or is there such discord among the gods — often even among those who are nearest of kin — that the entrails of the sacrifice you offer to Apollo, for example, are favourable and of those you offer at the same time to Diana are unfavourable? When victims for the sacrifice are brought up at haphazard it is perfectly clear that the character of entrails that you will receive will depend on the victim chance may bring. Oh! but someone will say, The choice itself is a matter of divine guidance, just as in the case of lots the drawing is directed by the gods! I shall speak of lots presently; although you really do not strengthen the cause of sacrifices by comparing them to lots; but you do weaken the cause of lots by comparing them with sacrifices.
7. Cicero, On The Nature of The Gods, 2.38 (2nd cent. BCE - 1st cent. BCE) 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world;
8. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE) 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around.
9. Philo of Alexandria, On The Confusion of Tongues, 145-146, 172, 144 (1st cent. BCE - missingth cent. CE) 144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things;
10. Philo of Alexandria, On Drunkenness, 133 (1st cent. BCE - missingth cent. CE) 133. For since the Creator has in every instance made one thing a model and another a copy of that model, he has made the archetypal pattern of virtue for the seal, and then he has on this stamped an impression from it very closely resembling the stamp. Therefore, the archetypal seal is the incorporeal idea being a thing as to its intrinsic nature an object of the outward senses, but yet not actually coming within the sphere of their operations. Just as if there is a piece of wood floating in the deepest part of the Atlantic sea, a person may say that the nature of wood is to be burned, but that that particular piece never will be burnt because of the way in which it is saturated with salt water. XXXIV.
11. Philo of Alexandria, On Flight And Finding, 95, 103 (1st cent. BCE - missingth cent. CE) 103. Now of the cities of refuge there are three on the other side of Jordan, which are at a great distance from our race. What cities are they? The word of the Governor of the universe, and his creative power, and his kingly power: for to these belong the heaven and the whole world.
12. Philo of Alexandria, On Giants, 27, 26 (1st cent. BCE - missingth cent. CE) 26. For continual association with others, engendering diligence and practice, gradually works out entire perfection. If, then, the individual spirit of Moses, or of any other creature, was about to be distributed to so great a multitude of pupils, then, if it were divided into such a number of small portions, it would be diminished.
13. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-119, 12, 120-128, 13, 134-139, 14, 140-146, 15-16, 168, 17-19, 2, 20-28, 3, 30-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - missingth cent. CE) 1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.
14. Philo of Alexandria, On Planting, 19, 50, 18 (1st cent. BCE - missingth cent. CE)
15. Philo of Alexandria, On Curses, 40 (1st cent. BCE - missingth cent. CE) 40. But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also.
16. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8 (1st cent. BCE - missingth cent. CE) 8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.
17. Philo of Alexandria, On The Special Laws, 1.54, 1.171, 1.277, 4.123 (1st cent. BCE - missingth cent. CE) 1.54. And there are some of the Gentiles, who, not attending to the honour due to the one God alone, deserve to be punished with extreme severity of punishment, as having forsaken the most important classification of piety and holiness, and as having chosen darkness in preference to the most brilliant light, and having rendered their own intellect blind when it might have seen clearly. 1.171. Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the domit part within us, our rational spirit, which was fashioned after the archetypal model of the divine image. 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God.
18. Philo of Alexandria, On The Contemplative Life, 2 (1st cent. BCE - missingth 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;
19. Philo of Alexandria, On The Embassy To Gaius, 156 (1st cent. BCE - missingth cent. CE) 156. Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices.
20. Philo of Alexandria, Allegorical Interpretation, 1.19, 1.31, 2.86, 3.75, 3.96 (1st cent. BCE - missingth cent. CE) 1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 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.
21. Philo of Alexandria, Who Is The Heir, 55-57, 280 (1st cent. BCE - missingth cent. CE) 280. Therefore, when he says "fathers," he means not those whose souls have departed from them, and who are buried in the tombs of the land of Chaldea; but, as some say, the sun, and the moon, and the other stars; for some affirm that it is owing to these bodies that the nature of all the things in the world has its existence. But as some other persons think he means the archetypal ideas, those models of these thing which are perceptible by the outward senses and visible; which models, however, are only perceptible by the intellect and invisible; and that it is to these that the mind of the wise man emigrates.
22. Philo of Alexandria, That The Worse Attacks The Better, 90, 118 (1st cent. BCE - missingth cent. CE) 118. This rock, Moses, in another place, using a synonymous expression, calls manna the most ancient word of God, by which appellation is understood, something of the most general possible nature, from which two cakes are made, one of honey and the other of oil, that is to say, two different systems of life, exceedingly difficult to distinguish from one another, both worthy of attention, at the very beginning instilling the sweetness of these contemplations which exist in the sciences, and again emitting the most brilliant light to those who take hold of the things which are the objects of their desire, not fastidiously, but firmly, and scarcely by means of unremitting and incessant perseverance. These then, as I have said before, are they who ascend up upon the strength of the earth. XXXII.
23. Philo of Alexandria, That God Is Unchangeable, 3, 57, 2 (1st cent. BCE - missingth cent. CE) 2. and a mention of the divine spirit has already been made, as he has already stated, that it is very difficult for it to remain throughout all ages in the soul, which is divisible into many parts, and which assumes many forms, and is clothed with a most heavy burden, namely its bulk of flesh; after this spirit, therefore, the angels of God go in unto the daughters of men.
24. Philo of Alexandria, Plant., 50 (1st cent. BCE - missingth cent. CE) 50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.
25. Epictetus, Discourses, 1.14.6, 1.18.4, 2.20.37, 2.24.19, 4.6.18 (1st cent. CE - 2nd cent. CE)
26. New Testament, John, 3.3-3.5, 5.17 (1st cent. CE - 1st cent. CE) 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 5.17. But Jesus answered them, "My Father is still working, so I am working, too.
27. Plutarch, Oracles At Delphi No Longer Given In Verse, 396 (1st cent. CE - 2nd cent. CE)
28. Seneca The Younger, Letters, 50.3 (1st cent. CE - 1st cent. CE)
29. Clement of Alexandria, Miscellanies, 2.2.6.1 (2nd cent. CE - 3rd cent. CE)
30. Marcus Aurelius Emperor of Rome, Meditations, 4.29 (2nd cent. CE - 2nd cent. CE)
31. Diogenes Laertius, Lives of The Philosophers, 7.143 (3rd cent. CE - 3rd cent. CE) 7.143. It is a living thing in the sense of an animate substance endowed with sensation; for animal is better than non-animal, and nothing is better than the world, ergo the world is a living being. And it is endowed with soul, as is clear from our several souls being each a fragment of it. Boethus, however, denies that the world is a living thing. The unity of the world is maintained by Zeno in his treatise On the Whole, by Chrysippus, by Apollodorus in his Physics, and by Posidonius in the first book of his Physical Discourse. By the totality of things, the All, is meant, according to Apollodorus, (1) the world, and in another sense (2) the system composed of the world and the void outside it. The world then is finite, the void infinite.
32. Eusebius of Caesarea, Ecclesiastical History, 6.19.4-6.19.8 (3rd cent. CE - 4th cent. CE) 6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.
33. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE)
34. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
akiva,great rabbi whose faith remained intact after entering pardes	Feldman (2006), Judaism and Hellenism Reconsidered, 63
allegorical interpretation,stoic allegoresis of theological myths	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
allegorical interpretation	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
allegorists	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
allegory,allegorical interpretation,philo	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
allegory,allegorical interpretation	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
allegory/-ies	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
allēgoria,allegorical exegesis of scripture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
anthropology	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
apollodorus	Levison (2009), Filled with the Spirit, 147
artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
baptism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
becoming	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
behaviour	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
body	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
chaeremon	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
chrysippus	Levison (2009), Filled with the Spirit, 147
cicero	Levison (2009), Filled with the Spirit, 147
conversion,age	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
conversion,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
cornutus	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
create,creation,creator	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
creation,new	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
creation,story of	Levison (2009), Filled with the Spirit, 147
creation	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
destruction	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
dialectic	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
dreams	Levison (2009), Filled with the Spirit, 147
embodied	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
eve	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
evil	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
exegesis,allegorical	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
exegetical debates/conversations,methods	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
faith	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
god,breath/inbreathing	Levison (2009), Filled with the Spirit, 147
god,image of	Levison (2009), Filled with the Spirit, 147
god,seal of	Levison (2009), Filled with the Spirit, 147
god,sending of/by	Levison (2009), Filled with the Spirit, 147
god	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
heavenly agent	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
hellenism	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
human/humankind	Levison (2009), Filled with the Spirit, 147
illumination	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
immortal(ity)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
inspiration	Levison (2009), Filled with the Spirit, 147; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
intellect,triad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
intelligible,realm	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
intelligible realities/being,worlds/creation	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
intervention,divine	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
irenaeus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
jerusalem	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
jesus	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
jesus christ	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
jew/jewish,literature/ authors' "151.0_147.0@law,god's"	Levison (2009), Filled with the Spirit, 147
jewish,authors	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
jewish wisdom	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
johannine logos,personified wisdom and	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
john,gospel of	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
jubilees	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
judaism,noumenal,phenomenal humanity	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism,pneuma (spirit)	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism,pneuma as divine agency	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism,pneuma as life breath	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism,spirit of god,divine spirit	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism in egypt,philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
judaism in egypt	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
knowledge of god/truth	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
language,secret	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
light,true	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
literature	Levison (2009), Filled with the Spirit, 147; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
logos (λόγος)	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
logos of god	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
logos prophorikos,platonic/stoic concept	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
mathematics	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
middle-platonism	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 148
middle platonism/platonic/platonist	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
middle platonism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
mind	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
moses	Levison (2009), Filled with the Spirit, 147
myth	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
neopythagoreanism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
new	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
numerology	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
origen	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
pagan allegory,mysteries/cults	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
pagan allegory	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
pantaenus/pantainos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
paul of tarsus	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
paul the apostle	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
personified wisdom,johannine logos and	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
philo	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
philo judaeus	Levison (2009), Filled with the Spirit, 147
philo judeas,quaestiones et solutiones in genesin	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
philo judeas	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
philo of alexandria,creation theology	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
philo of alexandria	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
philosophy,jewish	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 157
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
physics	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
plato/platonic/platonism/neo-platonism	Levison (2009), Filled with the Spirit, 147
plato	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
platonism/platonic philosophy,middle platonism	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
platonism/platonic philosophy	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
posidonius	Levison (2009), Filled with the Spirit, 147
reason/rational'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
rites/rituals	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
sabbath	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
schesis,hidden/spiritual meaning of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
sensible,world	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
spirit,characterizations as,aether	Levison (2009), Filled with the Spirit, 147
spirit,characterizations as,breath (life itself)	Levison (2009), Filled with the Spirit, 147
spirit,characterizations as,stoic pneuma	Levison (2009), Filled with the Spirit, 147
spirit,effects of,life itself	Levison (2009), Filled with the Spirit, 147
spirit,effects of,mind enlightened	Levison (2009), Filled with the Spirit, 147
spirit,modes of presence,receiving of	Levison (2009), Filled with the Spirit, 147
spirit,philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
spirit/spirits of god	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
spirit/spiritual	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
stoicism/stoics viif	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105
stoicism	Levison (2009), Filled with the Spirit, 147; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
telos	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
temple	Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
theology	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172
transformation	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
truth	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
turning/change	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
wisdom	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334
word of god	Levison (2009), Filled with the Spirit, 147
zedekiah	Levison (2009), Filled with the Spirit, 147
δύναμις	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
πνεῦμα	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151