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Tiresias: The Ancient Mediterranean Religions Source Database



9230
Philo Of Alexandria, On The Creation Of The World, 94


nanAnd 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.


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

34 results
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. Plato, Timaeus, 42, 41 (5th cent. BCE - 4th cent. BCE)

4. Aristobulus Cassandreus, Fragments, 5 (4th cent. BCE - 3rd cent. BCE)

5. Anon., Jubilees, 2.2 (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.
6. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE)

7. Philo of Alexandria, On The Life of Abraham, 16, 276, 5, 122 (1st cent. BCE - 1st cent. CE)

122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor.
8. Philo of Alexandria, On The Confusion of Tongues, 145-146, 144 (1st cent. BCE - 1st cent. CE)

144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things;
9. Philo of Alexandria, On The Decalogue, 102-105, 20-30, 1 (1st cent. BCE - 1st cent. CE)

10. 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.
11. Philo of Alexandria, On Giants, 61 (1st cent. BCE - 1st cent. CE)

61. Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV.
12. Philo of Alexandria, On The Migration of Abraham, 35, 34 (1st cent. BCE - 1st cent. CE)

34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up;
13. 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.
14. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-135, 14-16, 168, 17-19, 2, 20-29, 3, 30-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-93, 95-99, 1 (1st cent. BCE - 1st cent. CE)

1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.
15. Philo of Alexandria, On 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;
16. 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.
17. Philo of Alexandria, On The Special Laws, 1.17, 1.54, 2.60, 2.129, 2.171, 2.175-2.177, 2.183, 2.188-2.192, 3.6 (1st cent. BCE - 1st cent. CE)

1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 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.
18. Philo of Alexandria, On The Contemplative Life, 12, 11 (1st cent. BCE - 1st cent. CE)

11. But the therapeutic sect of mankind, being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness.
19. Philo of Alexandria, On The Life of Moses, 1.148, 1.162, 2.2-2.4, 2.14, 2.47-2.48 (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. 2.47. 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.
20. 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.
21. Philo of Alexandria, Allegorical Interpretation, 1.31, 3.100-3.101 (1st cent. BCE - 1st cent. CE)

1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker.
22. Philo of Alexandria, Who Is The Heir, 69-71, 232 (1st cent. BCE - 1st cent. CE)

232. But by nature our mind is indivisible; for the Creator, having divided the irrational part of the soul into six portions, has made six divisions of it, namely, sight, taste, hearing, smelling, touch, and voice; but the rational part, which is called the mind he has left undivided, according to the likeness of the entire heaven.
23. 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.
24. 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;
25. Aristobulus Milesius, Fragments, 5 (1st cent. CE - 2nd cent. CE)

26. Epictetus, Discourses, 1.18.4, 2.20.37, 2.24.19, 4.6.18 (1st cent. CE - 2nd cent. CE)

27. 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.
28. Plutarch, Oracles At Delphi No Longer Given In Verse, 396 (1st cent. CE - 2nd cent. CE)

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

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

31. 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.
32. Aristobulus, Ap. Euseb. Praep. Evang., 13.12.12

33. Epigraphy, Jigre, 9

34. 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
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
archytas, dating of texts Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 169
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, 188
assimilation Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 95, 102
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 Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74, 95, 102
community, interpretative Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
containment Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 102
contemplation Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 95, 102
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
creation, new Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334
creation Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12, 188; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74, 102
deification Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 102
demiurge Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
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
ethics Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
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
faith Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 151
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, 184, 188
goddess, younger gods Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 12
greek culture Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 178
heaven Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 102
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
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
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
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
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
likeness Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 102
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
mind Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 334; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74, 95, 102
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
music Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188
nature Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 188
neopythagoreanism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 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 Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 184, 188
numerology Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 156
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 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) 12, 184, 188; 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
politics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 143
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 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; 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
sponge Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 102
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, 95, 102
temple Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 74
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) 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