Tiresias: The Ancient Mediterranean Religions Source Database

9230

Philo Of Alexandria, On The Creation Of The World, 89-99
nan But after the whole world had been completed according to the perfect nature of the number six, the Father hallowed the day following, the seventh, praising it, and calling it holy. For that day is the festival, not of one city or one country, but of all the earth; a day which alone it is right to call the day of festival for all people, and the birthday of the world.
nan And I know not if any one would be able to celebrate the nature of the number seven in adequate terms, since it is superior to every form of expression. But it does not follow that because it is more admirable than anything that can be said of it, that on that account one ought to keep silence; but rather we ought to try, even if one cannot say everything which is proper, or even that which is most proper, at all events to utter such things as may be attainable by our capacities.
nan The number seven is spoken of in two ways; the one within the number ten which is measured by repeating the unit alone seven times, and which consists of seven units; the other is the number outside ten, the beginning of which is altogether the unit increasing according to a twofold or threefold, or any other proportion whatever; as are the numbers sixty-four, and seven hundred and twenty-nine; the one number of which is increased by doubling on from the unit, and the other by trebling. And it is not well to examine either species superficially, but the second has a most manifest pre-eminence.
nan For in every case the number which is combined from the unit in double or treble ratio, or any other ratio, whatsoever, is the seventh number, a cube and a square, embracing both species, both that of the incorporeal and that of the corporeal essence. That of the incorporeal essence according to the superficies which quadrangular figures present, and that of the corporeal essence according to the other figure which cubes make;
nan and the clearest proof of this is afforded by the numbers already spoken of. In the seventh number increasing immediately from the unit in a twofold ratio, namely, the number sixty-four, is a square formed by the multiplication of eight by eight, and it is also a cube by the multiplication of four and four, four times. And again, the seventh number from the unit being increased in a threefold ratio, that is to say, the number seven hundred and twenty-nine, is a square, the number seven and twenty being multiplied by itself; and it is also a cube, by nine being multiplied by itself nine times.
nan And in every case a man making his beginning from the unit, and proceeding on to the seventh number, and increasing in the same ratio till he comes to the number seven, will at all times find the number, when increased, both a cube and a square. At all events, he who begins with the number sixty-four, and combines them in a doubling ratio, will make the seventh number four thousand and ninety-six, which is both a square and a cube, having sixty-four as its square root, and sixteen as its cube root. XXXI.
nan And we must also pass on to the other species of the number seven, which is contained in the number ten, and which displays an admirable nature, and one not inferior to the previously mentioned species. The number seven consists of one, and two and four, numbers which have two most harmonious ratios, the twofold and the fourfold ratio; the former of which affects the diapason harmony, while the fourfold ratio causes that of the double diapason. It also comprehends other divisions, existing in some kind of yoke-like combination. For it is divided first of all into the number one, and the number six; then into the two and the five; and last of all, into the three and the four.
nan And the proportion of these numbers is a most musical one; for the number six bears to the number one a six-fold ratio, and the six-fold ratio causes the greatest possible difference between existing tones; the distance namely, by which the sharpest tone is separated from the flattest, as we shall show when we pass on from numbers to the discussion of harmony. Again, the ratio of four to two displays the greatest power in harmony, almost equal to that of the diapason, as is most evidently shown in the rules of that art. And the ratio of four to three effects the first harmony, that in the thirds, which is the diatessaron. XXXII.
nan The number seven displays also another beauty which it possesses, and one which is most sacred to think of. For as it consists of three and four, it displays in existing things a line which is free from all deviation and upright by nature. And in what way it does so I must show. The rectangular triangle, which is the beginning of all qualities, consists of the Numbers and four, and five; and the three and the four, which are the essence of the seven, contain the right angle; for the obtuse angle and the acute angle show irregularity, and disorder, and inequality; for one may be more acute or more obtuse than another. But a right angle does not admit of comparison, nor is one right angle more a right angle than another: but one remains similar to another, never changing its peculiar nature. But if the right-angled triangle is the beginning of all figures and of all qualities, and if the essence of the number seven, that is to say, the numbers three and four together, supply the most necessary part of this, namely, the right angle, then seven may be rightly thought to be the fountain of every figure and of every quality.
nan And besides what has been already advanced, this also may be asserted that three is the number of a plane figure, since a point has been laid down to be, according to a unit, and a line according to the number two, and a plane superficies according to the number three. Also, four is the number of a cube, by the addition of one to the number of a plane superficies, depth being added to the superficies. From which it is plain that the essence of the number seven is the foundation of geometry and trigonometry; and in a word, of all incorporeal and corporeal substances. XXXIII.
nan And such great sanctity is there in the number seven, that it has a pre-eminent rank beyond all the other numbers in the first decade. For of the other numbers, some produce without being produced, others are produced but have no productive power themselves; others again both produce and are produced. But the number seven alone is contemplated in no part. And this proposition we must confirm by demonstration. Now the number one produces all the other numbers in order, being itself produced absolutely by no other; and the number eight is produced by twice four, but itself produces no other number in the decade. Again, four has the rank of both, that is, of parents and of offspring; for it produces eight when doubled, and it is produced by twice two.

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1. Hebrew Bible, Exodus, 16.23 (9th cent. BCE - 3rd cent. BCE) 16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ 16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’"
2. Hebrew Bible, Genesis, 1.6-1.7, 1.26, 2.3-2.4 (9th cent. BCE - 3rd cent. BCE) 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 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.’" 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven."
3. Hebrew Bible, Psalms, 105.10 (9th cent. BCE - 3rd cent. BCE) 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet;"
4. Empedocles, Fragments, 4 (5th cent. BCE - 5th cent. BCE)
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 27d. ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.
6. Aristobulus Cassandreus, Fragments, 5 (4th cent. BCE - 3rd cent. BCE)
7. Anon., Jubilees, 2.2, 2.31 (2nd cent. BCE - 2nd cent. BCE) 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God.
8. Cicero, On The Nature of The Gods, 1.18-1.20 (2nd cent. BCE - 1st cent. BCE) 1.18. Hereupon Velleius began, in the confident manner (I need not say) that is customary with Epicureans, afraid of nothing so much as lest he should appear to have doubts about anything. One would have supposed he had just come down from the assembly of the gods in the intermundane spaces of Epicurus! "I am not going to expound to you doctrines that are mere baseless figments of the imagination, such as the artisan deity and world-builder of Plato's Timaeus, or that old hag of a fortune-teller, the Pronoia (which we may render 'Providence') of the Stoics; nor yet a world endowed with a mind and senses of its own, a spherical, rotatory god of burning fire; these are the marvels and monstrosities of philosophers who do not reason but dream. 1.19. What power of mental vision enabled your master Plato to descry the vast and elaborate architectural process which, as he makes out, the deity adopted in building the structure of the universe? What method of engineering was employed? What tools and levers and derricks? What agents carried out so vast an undertaking? And how were air, fire, water and earth enabled to obey and execute the will of the architect? How did the five regular solids, which are the basis of all other forms of matter, come into existence so nicely adapted to make impressions on our minds and produce sensations? It would be a lengthy task to advert upon every detail of a system that is such as to seem the result of idle theorizing rather than of real research; 1.20. but the prize example is that the thinker who represented the world not merely as having had an origin but even as almost made by hand, also declared that it will exist for ever. Can you suppose that a man can have even dipped into natural philosophy if he imagines that anything that has come into being can be eternal? What composite whole is not capable of dissolution? What thing is there that has a beginning but not an end? While as for your Stoic Providence, Lucilius, if it is the same thing as Plato's creator, I repeat my previous questions, what were its agents and instruments, and how was the entire undertaking planned out and carried though? If on the contrary it is something different, I ask why it made the world mortal, and not everlasting as did Plato's divine creator?
9. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE)
10. Septuagint, Ecclesiasticus (Siracides), 2.9, 17.11-17.13, 45.7, 45.15, 49.12 (2nd cent. BCE - 2nd cent. BCE) 2.9. you who fear the Lord, hope for good things,for everlasting joy and mercy. 17.11. He bestowed knowledge upon them,and allotted to them the law of life. 17.12. He established with them an eternal covet,and showed them his judgments. 17.13. Their eyes saw his glorious majesty,and their ears heard the glory of his voice. 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. 45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 49.12. and so was Jeshua the son of Jozadak;in their days they built the house and raised a temple holy to the Lord,prepared for everlasting glory.
11. Philo of Alexandria, On The Life of Abraham, 276, 5, 16 (1st cent. BCE - 1st cent. CE) 16. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him.
12. 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;
13. Philo of Alexandria, On The Decalogue, 100-105, 20-30, 1 (1st cent. BCE - 1st cent. CE)
14. Philo of Alexandria, On Flight And Finding, 184, 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.
15. Philo of Alexandria, On The Change of Names, 111 (1st cent. BCE - 1st cent. CE) 111. by which seven daughters are frequently intimated the powers of the irrational part of the soul, the power of generation and the voice, and the five outward senses, tending the flocks of their father; for by means of these seven powers it is that all the progresses and increases of their father, the mind, exist in the perceptions which are produced from him. These, then, coming each to its appropriate object, the power of sight to colours and shapes, the sense of hearing to sounds, the faculty of smelling to scents, taste to flavours, and all the other faculties to those objects which are adapted for their exercise do in a manner imbibe some of the external objects of the outward senses, until they have filled all the channels of the soul, and from these channels they give drink to the sheep of their father; I mean by these sheep that most pure flock of the reason which bears safety and ornament at the same time.
16. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-135, 14, 143, 145, 15-16, 168, 17, 171, 18-19, 2, 20-29, 3, 30-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-88, 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.
17. Philo of Alexandria, On The Sacrifices of Cain And Abel, 131 (1st cent. BCE - 1st cent. CE) 131. There is also another opinion bruited about, as something of a secret, which it is right to lay up in the ears of the elders, not divulging it to the younger men; for of all the most excellent powers which exist in God, there is one equal to the others in honour, that is the legislative one (for he himself is a lawgiver and the fountain of all laws, and all particular lawgivers are subordinate to him), and this legislative power is divided in a twofold division, the one having reference to the rewarding of those who do well, and the other to the punishment of those who have sinned;
18. Philo of Alexandria, On Dreams, 1.13 (1st cent. BCE - 1st cent. CE) 1.13. It is well, therefore, to enrol one's self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths. III.
19. Philo of Alexandria, On The Special Laws, 1.54, 2.60, 2.129, 2.171, 2.175-2.177, 2.183, 2.188-2.192, 3.6, 4.187 (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. 2.60. Not that the law is the adviser of idleness, for it is always accustoming its followers to submit to hardships, and training them to labour, and it hates those who desire to be indolent and idle; at all events, it expressly commands us to labour diligently for six days, {9}{#ex 20:9.} but in order to give some remission from uninterrupted and incessant toil, it refreshes the body with seasons of moderate relaxation exactly measured out, so as to renew it again for fresh works. For those who take breath in this way, I am speaking not merely about private individuals but even about athletes, collect fresh strength, and with more vigorous power, without any shrinking and with great endurance, encounter everything that must be done. 2.129. The perplexity raised by some, however, should be laid to rest: Seeing that the law mentions all members of the family, the deme, and the tribe in the order of succession to inheritances, why did it remain silent only about parents, who, it would seem, should be just as eligible to inherit their children's property as the children are to inherit theirs? Here is the answer, my good fellow! Since the law is divine, and since it always aims at following the logic of nature, it did not wish to introduce any ill-omened provisions; for parents pray to leave behind living offspring who will have succeeded to their name, their lineage, and their property, while their worst enemies call down the opposite on them as a curse, namely, that the sons and daughters should die before their parents. 2.171. That the first fruit is a handful for their own land and for all lands, offered in thanksgiving for prosperity and a good season which the nation and the entire race of human beings were hoping to enjoy, has been demonstrated. We should not be unaware that many benefits have come by means of the first fruit: first, memory of God--it is not possible to find a more perfect good than this; then, the most just recompense to the real Cause of the fruitfulness. 2.175. and the sheaf of the first fruits is barley, calculated for the innocent and blameless use of the inferior animals; for since it is not consistent with holiness to offer first fruits of everything, since most things are made rather for pleasure than for any actually indispensable use, it is also not consistent with holiness to enjoy and partake of any thing which is given for food, without first giving thanks to that being to whom it is becoming and pious to offer them. That portion of the food which was honoured with the second place, namely, barley, was ordered by the law to be offered as first fruits; for the first honours were assigned to wheat, of which it has deferred the offering of the first fruits, as being more honourable, to a more suitable season.THE SEVENTH FESTIVALXXX. 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.177. We must disclose another reason. Its nature is wondrous and highly prized for numerous reasons including the fact that it consists of the most elemental and oldest of the things which are encased in substances, as the mathematicians tell us, the rightangled triangle. For its sides, which exist in lengths of three and four and five, combine to make up the sum twelve, the pattern of the zodiac cycle, the doubling of the most fecund number six which is the beginning of perfection since it is the sum of the same numbers of which it is also the Product.{23}{literally, "being the sum of its own parts to which it is equal." In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3.} To the second power, it seems, they produce fifty, through the addition of 3 x 3 and 4 x 4 and 5 x 5. The result is that it is necessary to say that to the same degree that fifty is better than twelve, the second power is better than the first power. 2.183. For those for whom it is lawful and permissible will use what has once been consecrated; and it is lawful for those who are consecrated to the priesthood, who have received the right given by the humaneness of the law to share in the things offered on the altar which are not consumed by the unquenchable fire, either as a wage for their services or as a prize for contests in which they compete on behalf of piety or as a sacred allotment in view of the fact that with regard to the land they have not acquired their appropriate part in the same way as the other tribes. 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 4.187. for this is to act in imitation of God, since he also has the power to do either good or evil, but his inclination causes him only to do good. And the creation and arrangement of the world shows this, for he has summoned what had previously no being into existence, creating order out of disorder, and distinctive qualities out of things which had no such qualities, and similarities out of things dissimilar, and identity out of things which were different, and intercommunion and harmony out of things which had previously no communication nor agreement, and equality out of inequality, and light out of darkness; for he is always anxious to exert his beneficent powers in order to change whatever is disorderly from its present evil condition, and to transform it so as to bring it into a better state.XXXVI.
20. Philo of Alexandria, On The Contemplative Life, 31-37, 65, 88, 30 (1st cent. BCE - 1st cent. CE) 30. Therefore, during six days, each of these individuals, retiring into solitude by himself, philosophises by himself in one of the places called monasteries, never going outside the threshold of the outer court, and indeed never even looking out. But on the seventh day they all come together as if to meet in a sacred assembly, and they sit down in order according to their ages with all becoming gravity, keeping their hands inside their garments, having their right hand between their chest and their dress, and the left hand down by their side, close to their flank;
21. Philo of Alexandria, On The Life of Moses, 1.148, 1.162, 2.2-2.4, 2.14, 2.21-2.22, 2.47-2.48, 2.88 (1st cent. BCE - 1st cent. CE) 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.3. and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him. 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.21. For what man is there who does not honour that sacred seventh day, granting in consequence a relief and relaxation from labour, for himself and for all those who are near to him, and that not to free men only, but also to slaves, and even to beasts of burden; 2.22. for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black
22. Philo of Alexandria, Hypothetica, 7.12-7.13 (1st cent. BCE - 1st cent. CE) 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
23. 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.
24. Philo of Alexandria, Allegorical Interpretation, 1.13-1.14, 1.31 (1st cent. BCE - 1st cent. CE) 1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V. 1.14. And the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound. 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.
25. Philo of Alexandria, Who Is The Heir, 232, 156 (1st cent. BCE - 1st cent. CE) 156. And in teaching this they are not very wide of the mark, but they know that the art of God according to which he created all things, admitting neither any extraordinary intensity nor any relaxation; but always remaining the same, made every single existing thing perfection, the Creator employing all numbers and all the ideas which tend to perfection. XXXII.
26. Philo of Alexandria, That The Worse Attacks The Better, 68, 170 (1st cent. BCE - 1st cent. CE) 170. At all events, when the Creator determined to purify the earth by means of water, and that the soul should receive purification of all its unspeakable offences, having washed off and effaced its pollutions after the fashion of a holy purification, he recommended him who was found to be a just man, who was not borne away the violence of the deluge, to enter into the ark, that is to say, into the vessel containing the soul, namely, the body, and to lead into it "seven of all clean beasts, male and Female," thinking it proper that virtuous reason should employ all the pure parts of the irrational portion of man. XLVII.
27. Philo of Alexandria, That God Is Unchangeable, 12-13, 11 (1st cent. BCE - 1st cent. CE) 11. And yet she who is speaking is in reality only the mother of one son, namely, of Samuel. How then does she say that she has borne seven children, unless indeed any one thinks that the unit is in its strictest nature identical with the number seven, not only in number, but also in the harmony of the universe, and in the reasonings of the soul which is devoted to virtue? For he who was devoted to the one God, that is Samuel, and who had no connection whatever with any other being, is adorned according to that essence which is single and the real unit;
28. Aristobulus Milesius, Fragments, 5 (1st cent. CE - 2nd cent. CE)
29. Epictetus, Discourses, 1.18.4, 2.20.37, 2.24.19, 4.6.18 (1st cent. CE - 2nd cent. CE)
30. New Testament, John, 3.3-3.5, 5.17 (1st cent. CE - 1st cent. CE) 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 5.17. But Jesus answered them, "My Father is still working, so I am working, too.
31. Plutarch, Oracles At Delphi No Longer Given In Verse, 396 (1st cent. CE - 2nd cent. CE)
32. Seneca The Younger, Letters, 50.3 (1st cent. CE - 1st cent. CE)
33. Marcus Aurelius Emperor of Rome, Meditations, 4.29 (2nd cent. CE - 2nd cent. CE)
34. Origen, On First Principles, 2.9.1 (3rd cent. CE - 3rd cent. CE) 2.9.1. But let us now return to the order of our proposed discussion, and behold the commencement of creation, so far as the understanding can behold the beginning of the creation of God. In that commencement, then, we are to suppose that God created so great a number of rational or intellectual creatures (or by whatever name they are to be called), which we have formerly termed understandings, as He foresaw would be sufficient. It is certain that He made them according to some definite number, predetermined by Himself: for it is not to be imagined, as some would have it, that creatures have not a limit, because where there is no limit there can neither be any comprehension nor any limitation. Now if this were the case, then certainly created things could neither be restrained nor administered by God. For, naturally, whatever is infinite will also be incomprehensible. Moreover, as Scripture says, God has arranged all things in number and measure; and therefore number will be correctly applied to rational creatures or understandings, that they may be so numerous as to admit of being arranged, governed, and controlled by God. But measure will be appropriately applied to a material body; and this measure, we are to believe, was created by God such as He knew would be sufficient for the adorning of the world. These, then, are the things which we are to believe were created by God in the beginning, i.e., before all things. And this, we think, is indicated even in that beginning which Moses has introduced in terms somewhat ambiguous, when he says, In the beginning God made the heaven and the earth. For it is certain that the firmament is not spoken of, nor the dry land, but that heaven and earth from which this present heaven and earth which we now see afterwards borrowed their names.
35. Anon., Letter of Aristeas, 5 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.
36. Aristobulus, Ap. Euseb. Praep. Evang., 13.12.12
37. Epigraphy, Jigre, 9
38. Stoic School, Stoicor. Veter. Fragm., 3.462

Subjects of this text:

subject	book bibliographic info
adam	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
anthropology	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
antiochus of ascalon	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
apollo	Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 191
aristobulus	Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 268
arithmology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184, 186, 188
astrology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
authority	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
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, three-dimensional	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
body	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
chaeremon the stoic, on the egyptian priests	Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 209
community, interpretative	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
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
cosmology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181, 189
creation, new	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
creation	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 181; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 181, 186, 188; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
decad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181, 186
demiurge	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 186
destruction	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
embodied	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
enoch, mediator	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
enoch	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
epicurus/epicureans/epicureanism, on providence (πρόνοια)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
eternity	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 181
ethics	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 189
etymologies, of noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
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
existence, pre-existence	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
faith	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 165
fire, element	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
god, and	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
god, lawgiver	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 181, 184, 186, 188, 189
goddess, younger gods	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
gods, philo of alexandria on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
greek culture	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
hebdomads	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
hellenism	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
hellenistic synagogal prayers	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
human, primal	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
identity	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 181
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) 12
indestructibility of the world	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
instruction in the torah	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
interpretation, hellenistic jewish	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
intervention, divine	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
invisible spirit	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
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
jews and jewish tradition, apologetic for	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
john, gospel of	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
josephus	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
jubilees	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
judgment	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 181
knowledge of god/truth	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
language, secret	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
law, mosaic	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
law, natural/of nature	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
law (νομός, θεσμός), philo of alexandria on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
life, daily, worldy	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188
life, likeness	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
light, true	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
literature	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
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
logos prophorikos, platonic/stoic concept	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184
matter, sensible	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
mind	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
monad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
mosaic discourse	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
moses, founder	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
moses, polemics	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
moses, prophet	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
moses	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 189
music	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186, 188
nature	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188, 189
neopythagoreanism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186, 188
new	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
noah, name of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
number, even	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
number, infinite	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
number, odd	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
number, perfect	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
number, pre-existence of	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
number	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181, 184, 186, 188, 189
numerology	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
octave	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
origen of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181
passions, unnatural motion denoting	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
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
philo	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
philo of alexandria, on god	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
philo of alexandria, on law (θεσμός)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
philo of alexandria, on providence (πρόνοια)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
philo of alexandria	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143; Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 181, 184, 186, 188, 189; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
philosophy, jewish'	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
philosophy, philosophical	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
physics	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
politics	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
predestination (προόρισις), epicurus on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
predestination (προόρισις), philo on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 66
prophecy	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
qedushat ha-yom	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
reason, senses controlled by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
rest, noahs name meaning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
rest, sabbath and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
revelation, creation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
rites/rituals	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
sabbath	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 181; Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188, 189; 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
seth, character	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
seven, the number, associated with peace	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
seven (as a holy number)	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
shekhina, re-written scripture	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
shekhina, universal	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
shemoneh esreh	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
sinai, lawgiving	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
soul, division of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
soul, individual	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
soul, irrational, vegetative	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
speech, articulate vs. internal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
spirit, barbelo	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
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
stoic, stoicism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184
stoicism	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
sympathy	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184
synagogue	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 131
telos	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
temple	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
tetractys	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
tetrad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186
the cosmos	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
theology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181, 184
torah, constitution	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
torah, universality	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
transformation	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
transmission of tradition	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
triads, first	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
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
voice	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188
wisdom	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
δύναμις	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
λόγος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
πνεῦμα	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
φύσις	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178