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Tiresias: The Ancient Mediterranean Religions Source Database



9230
Philo Of Alexandria, On The Creation Of The World, 70


nanAnd again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect:


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

43 results
1. Hebrew Bible, Exodus, 3.14, 7.1, 24.2, 33.13 (9th cent. BCE - 3rd cent. BCE)

3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’" 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’"
2. Hebrew Bible, Genesis, 1.23, 1.26-1.28, 2.7, 2.24, 3.15, 6.1-6.4, 18.1 (9th cent. BCE - 3rd cent. BCE)

1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 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׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 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׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 1.23. And there was evening and there was morning, a fifth day." 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." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 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." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;"
3. 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."
4. Hebrew Bible, Proverbs, 3.19-3.20, 8.22, 8.30 (9th cent. BCE - 3rd cent. BCE)

3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 3.20. By His knowledge the depths were broken up, And the skies drop down the dew." 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,"
5. Hebrew Bible, Psalms, 8.5-8.8, 104.24 (9th cent. BCE - 3rd cent. BCE)

8.5. מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃ 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 8.7. תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 8.8. צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 8.5. What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?" 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 8.7. Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:" 8.8. Sheep and oxen, all of them, Yea, and the beasts of the field;" 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures."
6. Hebrew Bible, Isaiah, 43.4 (8th cent. BCE - 5th cent. BCE)

43.4. מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וַאֲנִי אֲהַבְתִּיךָ וְאֶתֵּן אָדָם תַּחְתֶּיךָ וּלְאֻמִּים תַּחַת נַפְשֶׁךָ׃ 43.4. Since thou art precious in My sight, and honourable, and I have loved thee; Therefore will I give men for thee, And peoples for thy life."
7. Hebrew Bible, Jeremiah, 10.12 (8th cent. BCE - 5th cent. BCE)

10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;"
8. Plato, Timaeus, 42, 41 (5th cent. BCE - 4th cent. BCE)

9. Anon., Jubilees, 2.14, 6.8 (2nd cent. BCE - 2nd cent. BCE)

2.14. These four great works God created on the third day. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea.
10. Septuagint, Ecclesiasticus (Siracides), 24.23 (2nd cent. BCE - 2nd cent. BCE)

24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
11. Septuagint, Wisdom of Solomon, 24.23 (2nd cent. BCE - 1st cent. BCE)

12. Philo of Alexandria, On The Life of Abraham, 71, 70 (1st cent. BCE - missingth cent. CE)

70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence.
13. Philo of Alexandria, On The Eternity of The World, 141 (1st cent. BCE - missingth cent. CE)

141. And the island of Atalantes which was greater than Africa and Asia, as Plato says in the Timaeus, in one day and night was overwhelmed beneath the sea in consequence of an extraordinary earthquake and inundation and suddenly disappeared, becoming sea, not indeed navigable, but full of gulfs and eddies.
14. Philo of Alexandria, On Husbandry, 31, 18 (1st cent. BCE - missingth cent. CE)

18. and I will destroy these things, and I will implant in those souls which are of a childlike age, young shoots, whose fruit shall nourish them. And those shoots are as follows: the practice of writing and reading with facility; an accurate study and investigation of the works of wise poets; geometry, and a careful study of rhetorical speeches, and the whole course of encyclical education. And in those souls which have arrived at the age of puberty or of manhood, I will implant things which are even better and more perfect, namely, the tree of prudence, the tree of courage, the tree of temperance, the tree of justice, the tree of every respective virtue.
15. Philo of Alexandria, On The Cherubim, 18 (1st cent. BCE - missingth cent. CE)

18. This, then, is the meaning of coming in front of one's judge, when brought up for judgment. But the case of coming in front of any one which has a bearing upon connection or familiarity, may be illustrated by the example of the allwise Abraham. "For," says Moses, "he was still standing in front of God." And a proof of his familiarity is contained in the expression that "he came near to God, and spoke." For it is fitting for one who has no connection with another to stand at a distance, and to be separated from him, but he who is connected with him should stand near to him. 18. These are the causes which may be advanced by probable conjecture, to explain the question which is raised on this point; for the true causes God alone knows. But having said what is fitting concerning these matters, I shall now proceed in regular order to discuss the laws themselves with accuracy and precision: first of all of necessity, mentioning this point, that of his laws God himself, without having need of any one else, thought fit to promulgate some by himself alone, and some he promulgated by the agency of his prophet Moses, whom he selected, by reason of his pre-eminent excellence, out of all men, as the most suitable man to be the interpreter of his will.
16. Philo of Alexandria, On The Confusion of Tongues, 59, 95, 159 (1st cent. BCE - missingth cent. CE)

159. At all events, the law says that that soothsayer and diviner who was led into folly in respect of his unstable conjectures (for the name, Balaam, being interpreted, means unstable), "cursed the people that Saw;" and that, too, though as far as his words go he uttered only words of good omen and prayers. The law here looking not at the words he uttered, which, through the providence of God, did change their character, becoming good money instead of base coinage, but having regard to the intention in which injurious things were resolved in preference to beneficial ones. But these things are, by nature inimical to one another, conjectures being at variance with truth, and vain opinion with knowledge, and prophecy, which is not dictated by divine inspiration, being directly opposed to sober wisdom.
17. Philo of Alexandria, On The Preliminary Studies, 12, 121, 14, 73, 88, 11 (1st cent. BCE - missingth cent. CE)

11. And as you must know that it is common for there to be great preludes to great propositions, and the greatest of all propositions is virtue, for it is conversant about the most important of all materials, namely, about the universal life of man; very naturally, therefore, that will not employ any short preface, but rather it will use as such, grammar, geometry, astronomy, rhetoric, music, and all the other sorts of contemplation which proceed in accordance with reason; of which Hagar, the handmaid of Sarah, is an emblem, as we will proceed to show.
18. Philo of Alexandria, On The Decalogue, 18, 132 (1st cent. BCE - missingth cent. CE)

19. Philo of Alexandria, On Drunkenness, 80 (1st cent. BCE - missingth cent. CE)

80. Let us now, therefore, proceeding in regular order, speak of the enemies of these persons, men who honour instruction and right reason, among whom are those who are attached to the virtue of one of their parents, being half-perfect companions; these men are the most excellent guardians of the laws which the father, that is to say, right reason, established, and faithful stewards of the customs which education, their mother, instituted;
20. Philo of Alexandria, On Giants, 27, 47-49, 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.
21. Philo of Alexandria, On The Life of Joseph, 29 (1st cent. BCE - missingth cent. CE)

29. for this world is a sort of large state, and has one constitution, and one law, and the word of nature enjoins what one ought to do, and forbids what one ought not to do: but the cities themselves in their several situations are unlimited in number, and enjoy different constitutions, and laws which are not all the same; for there are different customs and established regulations found out and established in different nations;
22. Philo of Alexandria, On The Migration of Abraham, 34-36, 184 (1st cent. BCE - missingth cent. CE)

184. These things then having been now said for the purpose of overturning the opinion of the Chaldeans; he thinks that it is desirable to lead off and invite away those who are still Chaldaizing in their minds to the truth of his teaching, and he begins thus:--"Why," says he, "my excellent friends do you raise yourselves up in such a sudden manner from the earth, and soar to such a height? and why do ye rise above the air, and tread the ethereal expanse, investigating accurately the motions of the sun, and the periodical revolutions of the moon, and the harmonious and much-renowned paths of the rest of the stars? for these things are too great for your comprehension, inasmuch as they have received a more blessed and divine position.
23. Philo of Alexandria, On The Change of Names, 11-17, 179, 67, 7-10 (1st cent. BCE - missingth cent. CE)

10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
24. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-119, 12, 120-128, 13, 130-139, 14, 140-149, 15, 151-152, 16-19, 2, 20-29, 3, 30-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 71-79, 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.
25. Philo of Alexandria, On The Posterity of Cain, 13, 16, 167, 169, 185, 80, 12 (1st cent. BCE - missingth cent. CE)

12. Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lasting, and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him.
26. Philo of Alexandria, On Curses, 43-46, 121 (1st cent. BCE - missingth cent. CE)

121. and the law is a witness to this which in the great hymn speaks thus--"He was fat, he was rich, he was exceeding broad, and he forsook God who had made him, and he forgot God his Saviour." For in truth those men whose lives have been exceedingly fortunate and are so at the time, do not remember the eternal God, but they think time their god;
27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8-10 (1st cent. BCE - missingth cent. CE)

10. In reference to which it is said of Moses, "That no one is said to know of his Tomb;" for who could be competent to perceive the migration of a perfect soul to the living God? Nor do I even believe that the soul itself while awaiting this event was conscious of its own improvement, inasmuch as it was at that time becoming gradually divine; for God, in the case of those persons whom he is about to benefit, does not take him who is to receive the advantage into his counsels, but is accustomed rather to pour his benefits ungrudgingly upon him without his having any previous anticipation of them. This is something like the meaning of God's adding the creation of what is good to the perfect mind. But the good is holiness, the name of which is Abel. IV.
28. Philo of Alexandria, On Sobriety, 33 (1st cent. BCE - missingth cent. CE)

29. Philo of Alexandria, On Dreams, 1.23, 1.41 (1st cent. BCE - missingth cent. CE)

1.23. What, again, are we to say of the moon? Does she show us a light of her own, or a borrowed and illegitimate one, only reflected from the rays of the sun? or is neither of these things true, but has she something mixed, as it were, so as to be a sort of combination of her own light and of that which belongs to some other body? For all these things, and others like them, belonging to the fourth and most excellent of the bodies in the world, namely, the heaven, are uncertain and incomprehensible, and are spoken of in accordance with conjectures and guesses, and not with the solid, certain reasoning of truth 1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names;
30. Philo of Alexandria, On The Special Laws, 1.37-1.38, 1.63, 1.207, 1.269, 2.13, 2.37, 3.1, 3.32, 4.50 (1st cent. BCE - missingth cent. CE)

1.37. And the witnesses of this fact are those who have not merely tasted philosophy with their outermost lips, but who have abundantly feasted on its reasonings and its doctrines; for the reasoning of these men, being raised on high far above the earth, roams in the air, and soaring aloft with the sun, and moon, and all the firmament of heaven, being eager to behold all the things that exist therein, finds its power of vision somewhat indistinct from a vast quantity of unalloyed light being poured over it, so that the eye of his soul becomes dazzled and confused by the splendour. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.63. For he thinks it right, that the man who is legally enrolled as a citizen of his constitution must be perfect, not indeed in those things in which the multitude is educated, such as divination, and augury, and plausible conjectures, but in the observances due to God, which have nothing doubtful or uncertain about them, but only indubitable and naked truth. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 2.13. for there are some men who swear, if chance so prompts them, to commit theft, or sacrilege, or adultery, or rape, or to inflict wounds or slaughter, or any similar acts of wickedness, and who perform them without any delay, making an excuse that they must keep their oaths, as if it were not better and more acceptable to God to do no iniquity, than to perform such a vow and oath as that. The national laws and ancient ordices of every people are established for the sake of justice and of every virtue, and what else are laws and ordices but the sacred words of nature having an authority and power in themselves, so that they differ in no respect from oaths? 2.37. And if the thing which he has vowed be his house, again he must have the priest for a valuer. But those who may chance to buy it shall not pay an equal ransom for it; but if the man who has vowed it chooses to ransom it, he shall pay its price and a fifth besides, punishing his own rashness and impetuous desire for his two faults, his rashness for making the vow, and his impetuous desire for wishing for things back again which he had before abandoned. But if any one else brings it he shall not pay more than its value. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 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. 4.50. But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit.
31. Philo of Alexandria, On The Life of Moses, 1.68, 2.59-2.65, 2.264-2.265 (1st cent. BCE - missingth cent. CE)

1.68. But we must now accurately investigate the comparison here made. The briar, as has been already said, is a most weak and supple plant, yet it is not without thorns, so that it wounds one if one only touches it. Nor was it consumed by fire, which is naturally destructive, but on the contrary it was preserved by it, and in addition to not being consumed, it continued just as it was before, and without undergoing any change whatever itself, acquired additional brilliancy. 2.59. But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.61. for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. 2.62. and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. 2.63. And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb 2.264. And the sign was this. A small portion of food descended from the air on the previous days, but a double portion on the day before the seventh day. And on the previous days, if any portion was left it became liquefied and melted away, until it was entirely changed into dew, and so consumed; but on this day it endured no alteration, but remained in the same state as before, and when this was reported to him, and beheld by him, Moses did not so much conjecture as receive the impulse of divine inspiration under which he prophesied of the seventh day. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth;
32. Philo of Alexandria, On The Embassy To Gaius, 21, 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.
33. Philo of Alexandria, Allegorical Interpretation, 1.31-1.32, 1.38-1.40, 2.89-2.90, 3.97-3.103, 3.245 (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. 1.38. 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.
34. Philo of Alexandria, Questions On Genesis, 1.31, 4.9, 4.42 (1st cent. BCE - missingth cent. CE)

35. Philo of Alexandria, Who Is The Heir, 98 (1st cent. BCE - missingth cent. CE)

98. But the new blessing which is promised is the acquisition of that wisdom which is not taught by the outward senses, but is comprehended by the pure mind, and by which the best of all emigrations is confirmed; when the soul departs from astronomy and learns to apply itself to natural philosophy, and to exchange unsure conjecture for certain apprehension, and, to speak with real truth, to quit the creature for the Creator, an the world for its father and maker;
36. Philo of Alexandria, That The Worse Attacks The Better, 84-87, 89-90, 66 (1st cent. BCE - missingth cent. CE)

66. And such an one before he practised was a pupil, having another to teach him; but when he became competent himself to guard what he had learnt, he then received the power and rank of a teacher, having appointed his brother, his own uttered discourse, to the ministration of teaching. For it is said that, "His brother shall Minister;" so that the mind of the good man is the guardian and steward of the doctrines of virtue. But his brother, that is to say, uttered discourse, shall minister instead of him, going through all the doctrines and speculations of wisdom to those who are desirous of instruction.
37. Philo of Alexandria, That God Is Unchangeable, 2-3, 182 (1st cent. BCE - missingth cent. CE)

182. For then the diseases of the soul are truly not only difficult of cure, but even utterly incurable, when, though conviction is present to us (and this is the word of God, coming as his angel and as our guide, and removing the obstacles before our feet, so that we may travel without stumbling along the level road), we nevertheless prefer our own indiscreet opinions, to the explanations and injunctions which he is accustomed to address to us for our admonition, and for the chastening and regulating of our whole life.
38. Philo of Alexandria, Plant., 126 (1st cent. BCE - missingth cent. CE)

126. And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him.
39. New Testament, 1 Corinthians, 15.35-15.58 (1st cent. CE - 1st cent. CE)

15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord.
40. New Testament, Ephesians, 3.16 (1st cent. CE - 1st cent. CE)

3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man;
41. New Testament, Romans, 3.18 (1st cent. CE - 1st cent. CE)

3.18. There is no fear of God before their eyes.
42. New Testament, John, 1.3-1.4, 1.9-1.18, 8.56, 12.41, 12.46, 16.21 (1st cent. CE - 1st cent. CE)

1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world.
43. Porphyry, Letter To Marcella, 33 (3rd cent. CE - 4th cent. CE)

33. Naked was he sent into the world, and naked shall he call on Him that sent him. For |51 God listens only to those who are not weighed down by alien things, and guards those who are purified from corruption. Consider it a great help towards the blessed life if the captive in the thraldom of nature takes his captor captive. For we are bound in the chains that nature has cast around us, by the belly, the throat and the other members and parts of the body, and by the use of these and the pleasant sensations that arise therefrom and the fears they occasion. But if we rise superior to their witchcraft, and avoid the snares laid by them, we lead our captor captive. Neither trouble thyself much whether thou be male or female in body, nor look on thyself as a woman, for I did not approach thee as such. Flee all that is womanish in the soul, as though thou hadst a man's body about thee. For what is born from a virgin soul and a pure mind is most blessed, since imperishable springs from imperishable. But what the body produces is held corrupt by all the gods.


Subjects of this text:

subject book bibliographic info
abraham Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
adam Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
aether Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
anthropology Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
apocalypticism,and philosophy Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
aristotle Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
ascend,ascension,ascent Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89, 90
ascent of mind or soul Levison (2009), Filled with the Spirit, 180
asher,j. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
astrology Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
astronomy Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
bacchus and bacchic rites Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 346
beast Levison (2023), The Greek Life of Adam and Eve. 410
birds Levison (2023), The Greek Life of Adam and Eve. 410
body,bodily Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
body Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Horkey (2019), Cosmos in the Ancient World, 285; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
breath Horkey (2019), Cosmos in the Ancient World, 285
cattle Levison (2023), The Greek Life of Adam and Eve. 410
christian Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
cloud man,merkavah imagery related to Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 288
cosmic dance Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
creation Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
creation topoi Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
creeping things Levison (2023), The Greek Life of Adam and Eve. 410
daemon Levison (2009), Filled with the Spirit, 180
daimones Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
dance,dancing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
death Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
delphi Levison (2009), Filled with the Spirit, 180, 393
demiurge Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
destruction Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
divine Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
divine logos Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 149
dreams Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Levison (2009), Filled with the Spirit, 180, 393
dust Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
earth,born Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
ecstasis,ecstasy,ecstatic,ex stasis Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
ephesians Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
ether Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
ethics Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
eve Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
evil Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
exegesis Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
faith Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
first cause Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 288
fish Levison (2023), The Greek Life of Adam and Eve. 410
flight Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89, 90
foot/feet Levison (2023), The Greek Life of Adam and Eve. 410
form Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
glory,,doxa (δόξα) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
glory,,of god Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
god,(great) king Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
god,inspiration from Levison (2009), Filled with the Spirit, 393
god,invisible Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
god,maker Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
god,sending of/by Levison (2009), Filled with the Spirit, 393
god,who is Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
god Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
goddess,younger gods Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
greek logos,jewish wisdom and Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 149
greek logos Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 74
hands,god,of Levison (2023), The Greek Life of Adam and Eve. 410
heavenly,retinue Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
heavenly agent Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
hierophant Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
horsley,r. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
human,primal Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
human/humankind Levison (2009), Filled with the Spirit, 180, 393
humanity Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
image (εἰκών) Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
image of god Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148; Levison (2023), The Greek Life of Adam and Eve. 410
immortal(ity) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
immortality Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
incarnation Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
initiation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
inspiration,divine Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
inspiration Levison (2009), Filled with the Spirit, 180, 393
instruction Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
intellect Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
intellect (nous) Horkey (2019), Cosmos in the Ancient World, 285
intelligible Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
invisible spirit Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
isis Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
israel Levison (2023), The Greek Life of Adam and Eve. 410
jerusalem Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
jesus christ Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 180, 393
jewish wisdom,greek logos and Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 149
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,fourth gospel' "151.0_393.0@law,god's" Levison (2009), Filled with the Spirit, 393
john,gospel of Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
knowledge Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
kosmos Horkey (2019), Cosmos in the Ancient World, 285
lamprias (brother of plutarch) Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
law,god's" '151.0_393.0@mental,faculties Levison (2009), Filled with the Spirit, 180
law of nature,connection to reason and god Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
law of nature,contents identified by philo Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
life,likeness Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
light,true Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
light Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
literal meaning Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
literature Levison (2009), Filled with the Spirit, 180, 393
logos Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
logos (λόγος) Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
logos of god Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 155
merkavah imagery,devekut to Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 288
middle-platonism Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 74
mind,flight of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
mind Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
molded Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
mosaic law,for ordinary people Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
moses Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300; Levison (2009), Filled with the Spirit, 180, 393
music Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
mysteries,mystery,lesemysterium Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89, 90
mystic,mystical,mysticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
myth of er,nature (physis) Horkey (2019), Cosmos in the Ancient World, 285
nature,and virtue Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
nn. Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
noah Levison (2023), The Greek Life of Adam and Eve. 410
nomos,and thesmos Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
origen Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
osiris Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
oxen Levison (2023), The Greek Life of Adam and Eve. 410
parmenides Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
parts Horkey (2019), Cosmos in the Ancient World, 285
paul,saint Horkey (2019), Cosmos in the Ancient World, 285
paul Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
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
philo judaeus Levison (2009), Filled with the Spirit, 180, 393
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, 300
philo of alexandria Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Horkey (2019), Cosmos in the Ancient World, 285; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
philosopher,philosophical,philosophy Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89, 90
planets Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
plato,platonic,platonism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89, 90
plato/platonic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
plato Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
platonic Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
platonism,genesis Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
prophecy,mosaic Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 288
prophets Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
reason/rational Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 284
revelation Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
ritual Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
sandelin,k. g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
second god Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 149
secret Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 89
seeds,serpent,of Levison (2023), The Greek Life of Adam and Eve. 410
sellin,g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
seth,character Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
sheep Levison (2023), The Greek Life of Adam and Eve. 410
simmias of thebes Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
socrates Levison (2009), Filled with the Spirit, 180
socrates (sokrates) Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
soul,eye of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
soul,flight of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125
soul,individual Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
soul,irrational,vegetative Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
soul; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
soul Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
soul (psyche) Horkey (2019), Cosmos in the Ancient World, 285
sovereign Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
spirit,barbelo Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 180, 393
spirit,characterizations as,truth Levison (2009), Filled with the Spirit, 393
spirit,effects of,ecstasy/frenzy Levison (2009), Filled with the Spirit, 180, 393
spirit,effects of,mental control,loss of Levison (2009), Filled with the Spirit, 393
spirit,effects of,mind enlightened Levison (2009), Filled with the Spirit, 180, 393
spirit,effects of,virtue Levison (2009), Filled with the Spirit, 393
spirit,effects of,wisdom Levison (2009), Filled with the Spirit, 393
spirit,modes of presence,guiding Levison (2009), Filled with the Spirit, 180, 393
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 180, 393
spirit,modes of presence,physical force Levison (2009), Filled with the Spirit, 393
spirit,modes of presence,possessing Levison (2009), Filled with the Spirit, 393
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 180, 393
stars Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 125; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 188
stoic logos Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 149
stoicism Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
stoics Horkey (2019), Cosmos in the Ancient World, 285
substance Horkey (2019), Cosmos in the Ancient World, 285
sun,moon Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
tabernacle Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 288
telos Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
temple Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
thesmos,in philo,and nomos Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
topoi,creation Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 70
torah,mosaic (pentateuch) Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 74
transformation Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
truth Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
unity Horkey (2019), Cosmos in the Ancient World, 285
virtue,and nature Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 84
virtue,noah,of Levison (2023), The Greek Life of Adam and Eve. 410
virtue Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
wisdom Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233
woman Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20
womb (κοιλία)' Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300