Tiresias: The Ancient Mediterranean Religions Source Database

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Philo Of Alexandria, On The Creation Of The World, 31

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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.

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

33 results

1. Hebrew Bible, Genesis, 1.14, 1.26-1.27, 5.1-5.3, 6.1-6.4, 18.12-18.15, 21.6 (9th cent. BCE - 3rd cent. BCE)

1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 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׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 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׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃

1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 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." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 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." 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’" 21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’"

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. Anon., Letter of Aristeas, 5 (2nd cent. BCE - 2nd cent. BCE)

5. you this story, too, since I am convinced that you, with your disposition towards holiness and your sympathy with men who are living in accordance with the holy law, will all the more readily listen to the account which I purpose to set forth, since you yourself have lately come to us from the island and are anxious to hear everything that tends to build up the soul.

5. 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.

6. 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;

7. Philo of Alexandria, On The Cherubim, 8 (1st cent. BCE - 1st cent. CE)

8. then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III. 8. and these men the sacred scriptures very felicitously liken to men born of a harlot. For as these men are inscribed as the children of all the lovers whom their mothers have had and call their fathers, from ignorance of the one who is by nature their real father, so also these men in cities, not knowing the truly and really existing and true God, have made deities of an innumerable host of false gods.

8. Philo of Alexandria, On The Confusion of Tongues, 145-146, 144 (1st cent. BCE - 1st 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;

9. Philo of Alexandria, On The Preliminary Studies, 36 (1st cent. BCE - 1st cent. CE)

36. But the self-instructed race, of which Isaac was a partaker, the excellent country of the mastery over the passions, has received as its share a nature simple, and unmixed, and unalloyed, standing in no need of either practice or instruction in which there is need of the concubine sciences, and not only of the citizen wives; for when God has showered down from above that most requisite benefit of knowledge, self-taught, and having no need of a preceptor, it would be impossible any longer for a man to live with the slavish and concubine arts, having a desire for bastard doctrines as his children. For the man who has arrived at this honour, is inscribed as the husband of the mistress and princess virtue; and she is called in the Greek language, perseverance, but among the Hebrews her name is Rebekkah.

10. Philo of Alexandria, On Flight And Finding, 103 (1st cent. BCE - 1st 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.

11. Philo of Alexandria, On Giants, 27, 26 (1st cent. BCE - 1st 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.

12. Philo of Alexandria, On The Migration of Abraham, 157 (1st cent. BCE - 1st cent. CE)

157. For exceeding joy, the best of all feelings, falling on the soul when completely unexpected, makes it greater than it was before, so that the body can no longer contain it by reason of its bulk and magnitude; and so, being closely packed and pressed down, it distils drops which it is the fashion to call tears, concerning which it is said in the Psalms, "Thou shalt give me to eat bread steeped in Tears;" and again, "My tears have been my bread day and Night;" for the food of the mind are tears as are visible, proceeding from laughter seated internally and excited by virtuous causes, when the divine desire instilled into our hearts changes the song which was merely the lament of the creature into the hymn of the uncreated God. XXIX.

13. Philo of Alexandria, On The Change of Names, 78-80, 77 (1st cent. BCE - 1st cent. CE)

77. We will now speak of his wife, Sarah, for she too had her name changed to Sarrah by the addition of the one element, the letter rho. These, then, are the names, and we must now explain what they mean. Sarah, being interpreted, signifies "my authority," but Sarrah signifies "princess;" the former name

14. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-119, 12, 120-128, 13, 134-139, 14, 140-146, 15-19, 2, 20-29, 3, 30, 32-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - 1st 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.

15. Philo of Alexandria, On Planting, 19, 18 (1st cent. BCE - 1st cent. CE)

16. Philo of Alexandria, On Dreams, 1.229 (1st cent. BCE - 1st cent. CE)

1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou);

17. Philo of Alexandria, On The Special Laws, 1.54, 1.81, 4.123 (1st cent. BCE - 1st 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. 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 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 Embassy To Gaius, 156 (1st cent. BCE - 1st 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.

19. Philo of Alexandria, Allegorical Interpretation, 1.31, 3.219 (1st cent. BCE - 1st 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.

20. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, Who Is The Heir, 56-57, 55 (1st cent. BCE - 1st cent. CE)

55. For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof.

22. Philo of Alexandria, That The Worse Attacks The Better, 124, 90, 123 (1st cent. BCE - 1st cent. CE)

123. But by this is meant wickedness, which is established in the souls of foolish men; the remedy for which (as one seeks for remedies for a severe disease) is found to be the just man, who is in possession of the panacea, justice. When, therefore, he has repelled these evils he is filled with joy, as also is Sarah; for she says, "The Lord hath caused me laughter;" and she adds further, "so that whosoever hears it shall rejoice with Me.

23. Philo of Alexandria, That God Is Unchangeable, 3, 58, 2 (1st cent. BCE - 1st 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. Epictetus, Discourses, 1.14.6, 1.18.4, 2.20.37, 2.24.19, 4.6.18 (1st cent. CE - 2nd cent. CE)

25. New Testament, John, 3.3-3.5, 5.17, 10.30, 10.38, 14.10-14.11 (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. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake.

26. Plutarch, Oracles At Delphi No Longer Given In Verse, 396 (1st cent. CE - 2nd cent. CE)

27. Seneca The Younger, Letters, 50.3 (1st cent. CE - 1st cent. CE)

28. Clement of Alexandria, Miscellanies, 2.2.6.1 (2nd cent. CE - 3rd cent. CE)

29. Marcus Aurelius Emperor of Rome, Meditations, 4.29 (2nd cent. CE - 2nd cent. CE)

30. 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.

31. 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.

32. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE)

33. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
allegorical interpretation, stoic allegoresis of theological myths	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
allegorical interpretation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
allegorists	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
allegory/-ies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
allēgoria, allegorical exegesis of scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
androgyny, androgyne	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
anthropology	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
apollodorus	Levison, Filled with the Spirit (2009) 147
baptism	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
behaviour	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
body	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
chaeremon	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
child sacrifice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
chrysippus	Levison, Filled with the Spirit (2009) 147
cicero	Levison, Filled with the Spirit (2009) 147
contemplation	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
conversion, age	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
conversion, philosophical	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
cornutus	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
cosmos, intelligible/noetic	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
create, creation, creator	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
creation, new	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
creation, story of	Levison, Filled with the Spirit (2009) 147
creation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
destruction	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
dreams	Levison, Filled with the Spirit (2009) 147
embodied	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
equable states (εὐπάθειαι)	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
etymologies, of sarah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
eve	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
evil	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
exegesis, allegorical	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
exegetical debates/conversations, methods	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
faith	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
fear, of sarah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
gnostic, gnosticism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
god, breath/inbreathing	Levison, Filled with the Spirit (2009) 147
god, image of	Levison, Filled with the Spirit (2009) 147
god, seal of	Levison, Filled with the Spirit (2009) 147
god, sending of/by	Levison, Filled with the Spirit (2009) 147
god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
goddess, second god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
heavenly agent	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155
heavenly bodies	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
human, primal	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
human/humankind	Levison, Filled with the Spirit (2009) 147
i am	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
illumination	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
image (εἰκών)	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
immortal(ity)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284
inspiration	Levison, Filled with the Spirit (2009) 147; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
intelligible realities/being, worlds/creation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
intervention, divine	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
jerusalem	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
jesus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
jesus christ	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284
jew/jewish, literature/ authors' "151.0_147.0@law, god's"	Levison, Filled with the Spirit (2009) 147
jewish, authors	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
jewish wisdom	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155
johannine, christology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
johannine logos, personified wisdom and	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155
john, gospel of	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
joy, god bestowing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
joy, sacrifice of isaac and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
joy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
knowledge of god/truth	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
laughter, of sarah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
laughter, sarahs denial of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
light, true	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
literature	Levison, Filled with the Spirit (2009) 147
logos (λόγος)	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
logos of god	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236; Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155
logos prophorikos, philos second god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
logos prophorikos, platonic/stoic concept	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
middle-platonism	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 148
middle platonism/platonic/platonist	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
mind	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
mirror	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
monism, monistic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
moses, author of the torah	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
moses	Levison, Filled with the Spirit (2009) 147
myth	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
neopythagoreanism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
new	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
numbers, theory of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
origen	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
pagan allegory, mysteries/cults	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
pagan allegory	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
pantaenus/pantainos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
paul of tarsus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
paul the apostle	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
personified wisdom, johannine logos and	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 155
philo	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
philo judaeus	Levison, Filled with the Spirit (2009) 147
philo judeas, quaestiones et solutiones in genesin	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284
philo of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
philosophy, philosophical	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
planets	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
plato/platonic/platonism/neo-platonism	Levison, Filled with the Spirit (2009) 147
plato	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
platonism/platonic philosophy, middle platonism	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
platonism/platonic philosophy	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
platonizing sethians	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
posidonius	Levison, Filled with the Spirit (2009) 147
reason/rational'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 284
rites/rituals	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
sabbath	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
sacrifice of isaac, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
sacrifice of isaac	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
sarah, as virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
sarah, etymology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
sarah, laughter of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
sarah, shame of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
schesis, hidden/spiritual meaning of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
seth, character	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
sethians	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
soul	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
spirit, characterizations as, aether	Levison, Filled with the Spirit (2009) 147
spirit, characterizations as, breath (life itself)	Levison, Filled with the Spirit (2009) 147
spirit, characterizations as, stoic pneuma	Levison, Filled with the Spirit (2009) 147
spirit, effects of, life itself	Levison, Filled with the Spirit (2009) 147
spirit, effects of, mind enlightened	Levison, Filled with the Spirit (2009) 147
spirit, modes of presence, receiving of	Levison, Filled with the Spirit (2009) 147
spirit/spirits of god	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
spirit/spiritual	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
stars	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 236
stoicism/stoics viif	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 105
stoicism	Levison, Filled with the Spirit (2009) 147; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
telos	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
temple	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
transformation	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
triad, father-mother-son	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 394
truth	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
turning/change	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
wisdom	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
word of god	Levison, Filled with the Spirit (2009) 147
zedekiah	Levison, Filled with the Spirit (2009) 147
δύναμις	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
εὐπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330
πνεῦμα	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
χαρά	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 330