Tiresias: The Ancient Mediterranean Religions Source Database

9228

Philo Of Alexandria, On The Migration Of Abraham, 35-37
nan and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII.
nan That then which is shown is that thing so worthy of being beheld, so worthy of being contemplated, so worthy of being beloved, the perfect good, the nature of which is to change and sweeten the bitternesses of the soul, the most beautiful additional seasoning, full of all kinds of sweetnesses, by the addition of which, even those things which are not nutritious become salutary food; for it is said, that "the Lord showed him (Moses) a tree, and he cast it into the Water," that is to say, into the mind dissolved, and relaxed, and full of bitterness, that it might become sweetened and serviceable.
nan But this tree promises not only food but likewise immortality; for Moses tells us, that the tree of life was planted in the midst of the paradise, being, in fact, goodness surrounded as by a body-guard by all the particular virtues, and by the actions in accordance with them; for it is virtue which received the inheritance of the most central and excellent place in the soul.

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

41 results
1. Hebrew Bible, Deuteronomy, 18.1-18.2, 30.20 (9th cent. BCE - 3rd cent. BCE) 18.1. לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃ 18.1. לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃ 18.2. אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא־צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא׃ 18.2. וְנַחֲלָה לֹא־יִהְיֶה־לּוֹ בְּקֶרֶב אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר־לוֹ׃ 18.1. The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance." 18.2. And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them." 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them."
2. Hebrew Bible, Exodus, a b c d\n0 "15.25" "15.25" "15 25"\n1 15.25 15.25 15 25\n2 25.8 25.8 25 8\n3 27.8 27.8 27 8\n4 33 33 33 None\n5 33.13 33.13 33 13\n6 34 34 34 None\n7 7.27 7.27 7 27 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Genesis, 2.8, 2.24, 12.1-12.3, 12.5-12.9, 17.6-17.14, 20.7 (9th cent. BCE - 3rd cent. BCE) 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8. וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃ 12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.8. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 17.9. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.8. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD." 12.9. And Abram journeyed, going on still toward the South." 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’" 17.9. And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed." 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet." 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’" 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’"
4. Hebrew Bible, Joel, 2.28-2.29 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Numbers, 12.5-12.8 (9th cent. BCE - 3rd cent. BCE) 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’"
6. Hebrew Bible, Psalms, 63.2-63.3, 63.10, 63.12, 71.19, 77.2, 77.4, 77.8, 105.1, 118.22 (9th cent. BCE - 3rd cent. BCE) 63.2. אֱלֹהִים אֵלִי אַתָּה אֲ‍שַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי בְּאֶרֶץ־צִיָּה וְעָיֵף בְּלִי־מָיִם׃ 63.3. כֵּן בַּקֹּדֶשׁ חֲזִיתִיךָ לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ׃ 63.12. וְהַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים יִתְהַלֵּל כָּל־הַנִּשְׁבָּע בּוֹ כִּי יִסָּכֵר פִּי דוֹבְרֵי־שָׁקֶר׃ 71.19. וְצִדְקָתְךָ אֱלֹהִים עַד־מָרוֹם אֲשֶׁר־עָשִׂיתָ גְדֹלוֹת אֱלֹהִים מִי כָמוֹךָ׃ 77.2. בַּיָּם דַּרְכֶּךָ ושביליך [וּשְׁבִילְךָ] בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ׃ 77.2. קוֹלִי אֶל־אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל־אֱלֹהִים וְהַאֲזִין אֵלָי׃ 77.4. אֶזְכְּרָה אֱלֹהִים וְאֶהֱמָיָה אָשִׂיחָה וְתִתְעַטֵּף רוּחִי סֶלָה׃ 77.8. הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא־יֹסִיף לִרְצוֹת עוֹד׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 118.22. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃ 63.2. O God, Thou art my God, earnestly will I seek Thee; My soul thirsteth for Thee, my flesh longeth for Thee, In a dry and weary land, where no water is." 63.3. So have I looked for Thee in the sanctuary, To see Thy power and Thy glory. ." 63.10. But those that seek my soul, to destroy it, Shall go into the nethermost parts of the earth." 63.12. But the king shall rejoice in God; Every one that sweareth by Him shall glory; For the mouth of them that speak lies shall be stopped." 71.19. Thy righteousness also, O God, which reacheth unto high heaven; Thou who hast done great things, O God, who is like unto Thee?" 77.2. I will lift up my voice unto God, an cry; I will lift up my voice unto God, that He may give ear unto me." 77.4. When I think thereon, O God, I must moan; When I muse thereon, my spirit fainteth. Selah ." 77.8. 'Will the Lord cast off for ever? And will He be favourable no more?" 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 118.22. The stone which the builders rejected Is become the chief corner-stone."
7. Homer, Iliad, 18.382-18.383 (8th cent. BCE - 7th cent. BCE) 18.382. /And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.383. /And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her:
8. Homer, Odyssey, 8.18-8.19 (8th cent. BCE - 7th cent. BCE)
9. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;
10. Dead Sea Scrolls, Community Rule, 1.21, 5.9 (2nd cent. BCE - 1st cent. CE)
11. Septuagint, Wisdom of Solomon, 1.8, 15.4-15.19, 16.4-16.14, 16.17-16.18, 16.20-16.21, 16.24, 19.22 (2nd cent. BCE - 1st cent. BCE) 1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit. 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.7. For he who turned toward it was saved, not by what he saw,but by thee, the Savior of all. 16.8. And by this also thou didst convince our enemies that it is thou who deliverest from every evil. 16.9. For they were killed by the bites of locusts and flies,and no healing was found for them,because they deserved to be punished by such things; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 16.18. At one time the flame was restrained,so that it might not consume the creatures sent against the ungodly,but that seeing this they might know that they were being pursued by the judgment of God; 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 16.21. For thy sustece manifested thy sweetness toward thy children;and the bread, ministering to the desire of the one who took it,was changed to suit every ones liking. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places.
12. Philo of Alexandria, On The Life of Abraham, 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.
13. Philo of Alexandria, On The Cherubim, 28-29, 42-48, 27 (1st cent. BCE - 1st cent. CE) 27. I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; 27. For one may almost say that the whole infinity of numbers is measured by this one, because the boundaries which make it up are four, namely, one, two, three, and four; and an equal number of boundaries, corresponding to them in equal proportions, make up the number of a hundred out of decades; for ten, and twenty, and thirty, and forty produce a hundred. And in the same way one may produce the number of a thousand from hundreds, and that of a myriad from thousands.
14. Philo of Alexandria, On The Decalogue, 11-17, 2-10 (1st cent. BCE - 1st cent. CE)
15. Philo of Alexandria, On Drunkenness, 152, 150 (1st cent. BCE - 1st cent. CE) 150. In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII.
16. Philo of Alexandria, On Giants, 62, 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.
17. Philo of Alexandria, On The Migration of Abraham, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-134, 137, 14, 140-144, 146-149, 15, 150-151, 154-156, 159, 16, 164-167, 169, 17, 175-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-211, 216-219, 22, 220-225, 23-29, 3, 30-34, 36-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - 1st cent. CE) 1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
18. Philo of Alexandria, On The Change of Names, 76, 8, 10 (1st cent. BCE - 1st cent. CE) 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
19. Philo of Alexandria, On The Creation of The World, 156, 38, 70-71, 77-78, 94, 154 (1st cent. BCE - 1st cent. CE) 154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.
20. Philo of Alexandria, On Planting, 37-40, 44, 46, 36 (1st cent. BCE - 1st cent. CE)
21. Philo of Alexandria, On The Posterity of Cain, 13, 16, 32, 12 (1st cent. BCE - 1st cent. CE) 12. Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lasting, and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him.
22. Philo of Alexandria, On Curses, 36-38, 40-46, 20 (1st cent. BCE - 1st cent. CE) 20. And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect.
23. Philo of Alexandria, On The Sacrifices of Cain And Abel, 20, 1 (1st cent. BCE - 1st cent. CE) 1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power.
24. Philo of Alexandria, On Dreams, 1.41, 2.70, 2.252 (1st cent. BCE - 1st cent. CE) 1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; 2.70. Dost thou not see that the earthly mass, Adam, when it lays its hands upon the two trees, dies, because it has preferred the number two to the unit, and because it has admired the creature in preference to the Creator? But do thou go forth beyond the reach of the smoke and the tempest, and flee from the ridiculous pursuits of mortal life as a fearful whirlpool, and do not, as the proverb has it, touch them even with the tip of thy finger. 2.252. And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also.
25. Philo of Alexandria, On The Special Laws, 1.17, 1.176, 1.336, 2.52, 3.1-3.6, 4.49 (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. 1.176. I know that those men who devote themselves wholly to drinking parties and banquets, and who care only for costly entertainments, will make a mock at these things and turn them into ridicule, miserable slaves as they are of birds, and fishes, and meat, and all such nonsense as that, and not being able to taste of true freedom, not even in a dream. And all such men are to be disregarded and despised by those who seek to live in accordance with the will of God, in a manner pleasing to the true and living God; who, having learnt to despise the pleasures of the flesh, pursue the delights and luxuries of the mind, having exercised themselves in the contemplation of the objects of Nature.{21}{sections 177û193 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These sections have been newly translated for this edition.} 1.336. this, also invented letters, and music, and the whole range of encyclical instruction, and brought them to perfection. This also, is the parent of that greatest of all good things, philosophy, and by means of its different parts it has benefited human life, proceeding by the logical portion of it to an infallible interpretation of difficulties, and by its moral part to a correction of the manners and dispositions of men; and by its physical division to the knowledge of the heaven and the world. And they have also collected and assembled many other praises of the mind on which they dwell, having a continual reference to the species already mentioned, about which we have not at the present time leisure to occupy ourselves.LXII. 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 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. 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering.
26. Philo of Alexandria, On The Contemplative Life, 11-12, 25, 28-29, 58, 64, 67-69, 78, 89-90, 1 (1st cent. BCE - 1st cent. CE) 1. Having mentioned the Essenes, who in all respects selected for their admiration and for their especial adoption the practical course of life, and who excel in all, or what perhaps may be a less unpopular and invidious thing to say, in most of its parts, I will now proceed, in the regular order of my subject, to speak of those who have embraced the speculative life, and I will say what appears to me to be desirable to be said on the subject, not drawing any fictitious statements from my own head for the sake of improving the appearance of that side of the question which nearly all poets and essayists are much accustomed to do in the scarcity of good actions to extol, but with the greatest simplicity adhering strictly to the truth itself, to which I know well that even the most eloquent men do not keep close in their speeches. Nevertheless we must make the endeavour and labour to attain to this virtue; for it is not right that the greatness of the virtue of the men should be a cause of silence to those who do not think it right that anything which is creditable should be suppressed in silence;
27. Philo of Alexandria, On The Life of Moses, 1.188, 2.26-2.27, 2.31-2.40, 2.66, 2.69, 2.74, 2.215-2.216 (1st cent. BCE - 1st cent. CE) 1.188. and so they arrive at a second halting place, well supplied with water, and well shaded with trees, called Aileem, irrigated with twelve fountains, near which were young and vigorous trunks of palm trees to the number of seventy, a visible indication and token of good to the whole nation, to all who were gifted with a clear-sighted intellect. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.66. We have already, then, gone through two parts of the life of Moses, discussing his character in his capacity of a king and of a lawgiver. We must now consider him in a third light, as fulfilling the office of the priesthood. Now this man, Moses, practised beyond all other men that which is the most important and most indispensable virtue in a chief priest, namely, piety, partly because he was endowed with most admirable natural qualities; and philosophy, receiving his nature like a fertile field, cultivated and improved it by the contemplation of excellent and beautiful doctrines, and did not dismiss it until all the fruits of virtue were brought to perfection in him, in respect of words and actions. 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
28. Philo of Alexandria, On The Embassy To Gaius, 133-134, 4-5, 132 (1st cent. BCE - 1st cent. CE) 132. But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel.
29. Philo of Alexandria, Allegorical Interpretation, 1.35, 1.46, 1.56-1.59, 1.108, 3.100-3.103, 3.172-3.173 (1st cent. BCE - 1st cent. CE) 1.35. We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just--therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences. 1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness. 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.108. Well, therefore, did Heraclitus say this, following the doctrine of Moses; for he says, "We are living according to the death of those men; and we have died according to their life." As if he had said, Now, when we are alive, we are so though our soul is dead and buried in our body, as if in a tomb. But if it were to die, then our soul would live according to its proper life, being released from the evil and dead body to which it is bound.
30. Philo of Alexandria, Questions On Exodus, 2.51-2.52 (1st cent. BCE - 1st cent. CE)
31. Philo of Alexandria, Questions On Genesis, 3.5, 4.152 (1st cent. BCE - 1st cent. CE)
32. Philo of Alexandria, Who Is The Heir, 258-259, 45-46, 69-71, 214 (1st cent. BCE - 1st cent. CE) 214. Is not this the thing which the Greeks say that Heraclitus, that great philosopher who is so celebrated among them, put forth as the leading principle of his whole philosophy, and boasted of it as if it were a new discovery? For it is in reality an ancient discovery of Moses, that out of the same thing opposite things are produced having the ratio of parts to the whole, as has here been shown. XLVI.
33. Philo of Alexandria, That The Worse Attacks The Better, 147, 54, 115 (1st cent. BCE - 1st cent. CE) 115. Now these energies are especially the food of the soul, which is competent to give suck, as the lawgiver says, "Honey out of the rock, and oil out of the solid Rock," meaning by the solid rock which cannot be cut through, the wisdom of God, which is the nurse and foster-mother and educator of those who desire incorruptible food;
34. Philo of Alexandria, That Every Good Person Is Free, 53-57, 63, 160 (1st cent. BCE - 1st cent. CE) 160. And all the souls which are not as yet partakers of either of these two classes, neither of that which is enslaved, nor of that by which prudence is confirmed, but which are still naked like those of completely infant children; those we must nurse and cherish carefully, prescribing for them at first tender food instead of milk, namely, instruction in the encyclical sciences, and after that stronger food, such as is prepared by philosophy, by which they will be strengthened so as to become manly, and in good condition, and conducted on to a favourable end, not more that are recommended by you than enjoined by the oracle, "To live in conformity to nature.
35. New Testament, Acts, 2.11 (1st cent. CE - 2nd cent. CE) 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God!
36. New Testament, Romans, 3.18 (1st cent. CE - 1st cent. CE) 3.18. There is no fear of God before their eyes.
37. Ps.-Philo, Biblical Antiquities, 11.15, 12.1 (1st cent. CE - 2nd cent. CE)
38. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. "
39. Justin, Dialogue With Trypho, 92 (2nd cent. CE - 2nd cent. CE) 92. Unless the scriptures be understood through God's great grace, God will not appear to have taught always the same righteousness Justin: Unless, therefore, a man by God's great grace receives the power to understand what has been said and done by the prophets, the appearance of being able to repeat the words or the deeds will not profit him, if he cannot explain the argument of them. And will they not assuredly appear contemptible to many, since they are related by those who understood them not? For if one should wish to ask you why, since Enoch, Noah with his sons, and all others in similar circumstances, who neither were circumcised nor kept the Sabbath, pleased God, God demanded by other leaders, and by the giving of the law after the lapse of so many generations, that those who lived between the times of Abraham and of Moses be justified by circumcision, and that those who lived after Moses be justified by circumcision and the other ordices— to wit, the Sabbath, and sacrifices, and libations, and offerings; [God will be slandered] unless you show, as I have already said, that God who foreknew was aware that your nation would deserve expulsion from Jerusalem, and that none would be permitted to enter into it. (For you are not distinguished in any other way than by the fleshly circumcision, as I remarked previously. For Abraham was declared by God to be righteous, not on account of circumcision, but on account of faith. For before he was circumcised the following statement was made regarding him: 'Abraham believed God, and it was accounted unto him for righteousness.' Genesis 15:6 And we, therefore, in the uncircumcision of our flesh, believing God through Christ, and having that circumcision which is of advantage to us who have acquired it— namely, that of the heart— we hope to appear righteous before and well-pleasing to God: since already we have received His testimony through the words of the prophets.) [And, further, God will be slandered unless you show] that you were commanded to observe the Sabbath, and to present offerings, and that the Lord submitted to have a place called by the name of God, in order that, as has been said, you might not become impious and godless by worshipping idols and forgetting God, as indeed you do always appear to have been. (Now, that God enjoined the ordices of Sabbaths and offerings for these reasons, I have proved in what I previously remarked; but for the sake of those who came today, I wish to repeat nearly the whole.) For if this is not the case, God will be slandered, as having no foreknowledge, and as not teaching all men to know and to do the same acts of righteousness (for many generations of men appear to have existed before Moses); and the Scripture is not true which affirms that 'God is true and righteous, and all His ways are judgments, and there is no unrighteousness in him.' But since the Scripture is true, God is always willing that such even as you be neither foolish nor lovers of yourselves, in order that you may obtain the salvation of Christ, who pleased God, and received testimony from Him, as I have already said, by alleging proof from the holy words of prophecy.
40. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש 51b. bwith flaming torchesthat they would juggle bin their hands, and they would say before them passages of song and praiseto God. bAnd the Leviteswould play bon lyres, harps, cymbals, and trumpets, and countlessother bmusical instruments.The musicians would stand bon the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteenSongs of the bAscents in Psalms,i.e., chapters 120–134, and bupon whichthe bLevites stand with musical instruments and recitetheir bsong. /b, bAndthis was the ceremony of the Water Libation: bTwo priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands.When bthe rooster crowedat dawn, bthey sounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i.When btheywho would draw the water breached the tenth stairthe trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i,to indicate that the time to draw water from the Siloam pool had arrived. When bthey reached theWomen’s bCourtyardwith the basins of water in their hands, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. /b,When bthey reached the groundof the Women’s Courtyard, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. They continued soundingthe trumpets buntil they reached the gatethrough bwhichone bexits to the east,from the Women’s Courtyard to the eastern slope of the Temple Mount. When bthey reached the gatethrough bwhichone bexits to the east, they turned fromfacing beast tofacing bwest,toward the Holy of Holies, band said: Our ancestors who were in this placeduring the First Temple period who did not conduct themselves appropriately, stood b“with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east”(Ezekiel 8:16), band we, our eyes are to God. Rabbi Yehuda saysthat bthey would repeat and say: We are to God, and our eyes are to God. /b, strongGEMARA: /strong bThe Sages taught: One who did not see the Celebration of the Place of the Drawingof the Water, bnever saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructedstate, bnever saw a magnificent structure.The Gemara asks: bWhat isthe Temple building to which the Sages refer? bAbaye said, and some saythat it was bRav Ḥisdawho said: bThisis referring to the magnificent bbuilding of Herod,who renovated the Second Temple.,The Gemara asks: bWith whatmaterials bdid he construct it? Rava said:It was bwith stones ofgreen-gray bmarble and white marble [ imarmara /i]. Some say:It was bwith stones of blue marble and white marble.The rows of stones were set with bone rowslightly bprotruded and one rowslightly bindented, so that the plaster would takebetter. bHe thought to platethe Temple bwith gold,but bthe Sages said to him: Leave itas is, and do not plate it, bas it is better this way, aswith the different colors and the staggered arrangement of the rows of stones, bit has the appearance of waves of the sea. /b, bIt is taughtin a ibaraitathat bRabbi Yehuda says: One who did not see the great synagogue [ ideyofloston /i] of Alexandria of Egypt never saw the glory of Israel. They saidthat its structure bwas like a large basilica [ ibasileki /i],with ba colonnade within a colonnade. At times there were six hundred thousandmen bandanother bsix hundred thousandmen bin it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ ikatedraot /i], corresponding to the seventy-onemembers bof the Great Sanhedrin, each of whichconsisted of bno less than twenty-one thousand talents of gold. Andthere was ba wooden platform at the center. The sexton of the synagoguewould bstand on it, with the scarves in his hand. Andbecause the synagogue was so large and the people could not hear the communal prayer, bwhenthe prayer leader breachedthe conclusion of a blessing requiring the people bto answer amen,the sexton bwaved the scarf and all the peoplewould banswer amen. /b, bAndthe members of the various crafts bwould not sit mingled. Rather, the goldsmithswould sit bamong themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poorstranger bentered there, he would recognize peoplewho plied bhis craft, and he would turn tojoin them bthere. And from therehe would secure bhis livelihoodas well as bthe livelihoodof the bmembers of his household,as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that bAbaye said: All ofthe people who congregated in that synagogue bwere killed by Alexanderthe Great bof Macedonia.The Gemara asks: bWhat is the reasonthat bthey were punishedand killed? It is bdue tothe fact bthat they violatedthe prohibition with regard to Egypt in bthis verse: “You shall henceforth return no more that way”(Deuteronomy 17:16), band they returned.Since they established their permanent place of residence in Egypt, they were punished., bWhenAlexander barrived, he found them,and saw bthat they were readingthe verse bin theTorah bscroll: “The Lord will bring a nation against you from far,from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). bHe said,referring to himself: bNow, since that man sought to come by ship in ten days,and ba wind carried it and the ship arrived inonly bfive days,apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, bhe set upon them and slaughtered them. /b,§ The mishna continues: bAt the conclusion ofthe first bFestivalday, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: bWhatis this bsignificant repair? Rabbi Elazar saidthat bit is like that which we learned:The walls of the Women’s Courtyard bwere smooth,without protrusions, binitially.Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and bsurroundedthe courtyard bwith a balcony [ igezuztra /i]. And they instituted thatthe bwomen should sit above andthe bmen below. /b, bThe Sages taughtin the iTosefta /i: bInitially, women wouldstand bon the insideof the Women’s Courtyard, closer to the Sanctuary to the west, band the menwere bon the outsidein the courtyard and on the rampart. bAnd they would come toconduct themselves with inappropriate blevityin each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages binstituted that the women should sit on the outside and the men on the inside, and still they would come toconduct themselves with inappropriate blevity.Therefore, bthey institutedin the interest of complete separation bthat the women would sit above and the men below. /b,The Gemara asks: bHow could one do so,i.e., alter the structure of the Temple? bBut isn’t it writtenwith regard to the Temple: b“All thisI give you bin writing,as bthe Lord has made me wise by His hand upon me,even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, bRav said: They found a verse, and interpreted it homileticallyand acted accordingly:
41. Nag Hammadi, The Apocryphon of James, 6 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
abram/abraham, analogue to odysseus	Cover, Philo of Alexandria: On the Change of Names (2023) 218
abram/abraham, as type of soul	Cover, Philo of Alexandria: On the Change of Names (2023) 218
adam	Estes, The Tree of Life (2020) 245
agency	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
alexandria	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 218
allegory/allegoresis, homeric parallels	Cover, Philo of Alexandria: On the Change of Names (2023) 218
allegory/allegoresis, of the soul	Cover, Philo of Alexandria: On the Change of Names (2023) 218
allegory/allegoresis	Cover, Philo of Alexandria: On the Change of Names (2023) 218
allegory / allegoresis	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
apocryphon of james	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
aqedah, aramaic, philos knowledge of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
aristion and the elder john, papias as direct witness to	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
aristobulus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
aristotle	Cover, Philo of Alexandria: On the Change of Names (2023) 218
ascent	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89
assimilation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 95
authority, christian sources, decline of non-intellectual authority in	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
authority, oral-traditional	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
authority, prophetic or revelatory	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
authority	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
balaam	Levison, Filled with the Spirit (2009) 249
beneficent power, the bible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
body, bodily	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
body/bodily	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
body	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73, 89, 95; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
cloud man, merkavah imagery related to	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
collocutions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
commandment	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
community, jewish	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
constitution	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
contact	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73
contemplation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89, 95; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
covenant	Cover, Philo of Alexandria: On the Change of Names (2023) 218
creation	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
cult, public-private	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
cycle, patriarchal, abrahamic	Cover, Philo of Alexandria: On the Change of Names (2023) 218
death	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
delphi	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
desires	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
dillon, john	Sly, Philo's Perception of Women (1990) 49
dream, vision	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
dreams	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
ecstasy, inspired	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
ecstasy	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73, 89
eden	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
education, philosophical schools	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
egypt	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
eusebius	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
evil	Levison, Filled with the Spirit (2009) 249
exegesis, originality of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
exegesis, traditional vs. original	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
exegesis	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73
exodus, the	Levison, Filled with the Spirit (2009) 355
experience, religious, personal	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
experience, religious	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
ezekiel	Levison, Filled with the Spirit (2009) 189
faith	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
fire	Levison, Filled with the Spirit (2009) 344
food regulations	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
glory, doxa (δόξα)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
glory, of god	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300, 315
god, act/activity, mighty/ powerful of	Levison, Filled with the Spirit (2009) 355
god, and	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
god, breath/inbreathing	Levison, Filled with the Spirit (2009) 249
god, destruction/punishment of	Levison, Filled with the Spirit (2009) 249
god, gift of	Levison, Filled with the Spirit (2009) 189
god, lawgiver	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
god, secrets/mysteries of	Levison, Filled with the Spirit (2009) 189, 355
goodness	Estes, The Tree of Life (2020) 245
grace	Cover, Philo of Alexandria: On the Change of Names (2023) 218
gregory of nyssa	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
groups, dionysian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306
heaven	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
hebrew, philos knowledge of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
heliodorus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
hellenistic judaism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
hellenistic period	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
henosis	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
hephaestus	Cover, Philo of Alexandria: On the Change of Names (2023) 218
hieros gamos	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
homer	Cover, Philo of Alexandria: On the Change of Names (2023) 218
human/humankind	Levison, Filled with the Spirit (2009) 249
idolatry	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
individual-collective religious, practice	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
individual	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
inspiration, divine	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
inspiration	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
interpretation, hellenistic jewish	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 218; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
islam	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
israel, israelites	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
israel	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 307
ittihad (union)	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 218; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
jesus christ, in luke-acts	Levison, Filled with the Spirit (2009) 355
jew/jewish, elite	Levison, Filled with the Spirit (2009) 355
jew/jewish, literature/ authors	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
josephus	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
joshua, as moses successor	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
judaism	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299, 315; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
justice	Levison, Filled with the Spirit (2009) 249
knowledge, of god's wisdom/secrets/glory"	Levison, Filled with the Spirit (2009) 189
knowledge, special' "151.0_249.0@law, god's"	Levison, Filled with the Spirit (2009) 249
knowledge, theological	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 306, 307
knowledge, wise man	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
law, god's" "151.0_355.0@law, god's" "151.0_344.0@law, god's"	Levison, Filled with the Spirit (2009) 189
law, mosaic	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
law, natural/of nature	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
law, revealed	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
law, torah	Levison, Filled with the Spirit (2009) 189, 344
life, of virtue	Levison, Filled with the Spirit (2009) 249
liminality	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89
literature	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
logos	Cover, Philo of Alexandria: On the Change of Names (2023) 218; Sly, Philo's Perception of Women (1990) 49
lot	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
merkavah imagery, devekut to	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
middle platonic/middle platonism/middle platonists	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
migrations of abraham, literal and ethical interpretations of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
migrations of abraham, second	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
migrations of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
mind, flight of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
mind	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73, 89, 95; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
monastics	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
montanus and montanism	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
mosaic discourse	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
moses, example	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
moses, prophet	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
moses	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300, 315; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119; Levison, Filled with the Spirit (2009) 249, 344; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 307; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
mourning customs, the multitude	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
mysteries, dionysian mysteries	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306
mystery	Levison, Filled with the Spirit (2009) 355
mystery religions/cults	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299, 315
mystic, mystical, mystical beholding/encounter	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315
mystic, mystical, mystical theology	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299
mystic, mystical, mysticism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
mystic, mystical	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299
nature	Sly, Philo's Perception of Women (1990) 49
nebuchadnezzar	Levison, Filled with the Spirit (2009) 189
neoplatonists, plotinus	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 287
noah	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
odysseus	Cover, Philo of Alexandria: On the Change of Names (2023) 218
oral-traditional authority, decline of, in early christian sources	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
origen	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
papias of hieropolis, aristion and the elder john, as direct witness to	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
papias of hieropolis, oral-traditional authority in work of	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
paradise, pardes	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
paul	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
paul (saul)	Levison, Filled with the Spirit (2009) 344
pentateuch	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
peripatos/peripatetic	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
peter	Levison, Filled with the Spirit (2009) 355
philo, first-person references made by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
philo, influences on, jewish	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
philo, influences on	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
philo	Estes, The Tree of Life (2020) 245; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
philo judaeus	Levison, Filled with the Spirit (2009) 189, 249
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299, 300, 315
philo of alexandria	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
philosopher, philosophical, philosophy	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
piety	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
plato, platonic, platonism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
plato, platonism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
plato/platonic	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
pneumatology, philonic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299
politics	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
possession, divine	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
possession, in dionysus cult	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 306
power, divine	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
practices	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
prayer	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73
prayer (see also lords prayer)	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
prophecy, as prediction	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
prophecy, ecstatic prophecy	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
prophecy	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
prophet, as designation	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
prophetic or revelatory authority, decline of, in christian sources	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
prophetic succession	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
psalm/psalmist	Levison, Filled with the Spirit (2009) 355
rabbinic literature	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 47
red sea	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315; Levison, Filled with the Spirit (2009) 249
revelations	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306
right reason	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
ritual	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
rituals, creativity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
scripture	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 289
seeing	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
seers	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
sexual reproduction	Sly, Philo's Perception of Women (1990) 49
shekhina, re-written scripture	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
shekhina, universal	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
sinai, lawgiving	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315
solitude	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
soul, mortality-immortality of the soul	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 307
soul;	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
soul	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305, 306, 307
speaking in (other) tongues	Levison, Filled with the Spirit (2009) 344
spirit, characterizations as, breath (life itself)	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
spirit, characterizations as, customary friend	Levison, Filled with the Spirit (2009) 355
spirit, characterizations as, fire	Levison, Filled with the Spirit (2009) 344
spirit, characterizations as, holy	Levison, Filled with the Spirit (2009) 344
spirit, characterizations as, soul	Levison, Filled with the Spirit (2009) 249
spirit, effects of, contemplation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315
spirit, effects of, ecstasy/frenzy	Levison, Filled with the Spirit (2009) 189, 344
spirit, effects of, interpret dreams/scripture	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
spirit, effects of, intoxication	Levison, Filled with the Spirit (2009) 344, 355
spirit, effects of, knowledge/understanding	Levison, Filled with the Spirit (2009) 189, 249
spirit, effects of, life itself	Levison, Filled with the Spirit (2009) 249
spirit, effects of, mental control, loss of	Levison, Filled with the Spirit (2009) 189, 249
spirit, effects of, mind enlightened	Levison, Filled with the Spirit (2009) 189, 344
spirit, effects of, praise	Levison, Filled with the Spirit (2009) 344
spirit, effects of, prophecy	Levison, Filled with the Spirit (2009) 344
spirit, effects of, virtue	Levison, Filled with the Spirit (2009) 249
spirit, effects of, visions	Levison, Filled with the Spirit (2009) 249
spirit, modes of presence, guiding	Levison, Filled with the Spirit (2009) 344
spirit, modes of presence, indwelling	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
spirit, modes of presence, receiving of	Levison, Filled with the Spirit (2009) 189, 249, 344, 355
spiritual	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 87
stoa/stoic/stoicism	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
sukkoth	Levison, Filled with the Spirit (2009) 355
symbol	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119
tannaim, oral-traditional authority in	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
telos	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89, 95
temple	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 73
the cosmos, the country, good men withdrawing to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
therapeutae	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 89
therapeutai	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 305
tombs of desire	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
torah, constitution	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
torah, universality	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
transformation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 299, 300
transmission of tradition	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 144
tree, of knowledge of good and evil	Estes, The Tree of Life (2020) 245
virtues, cardinal	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152
vision	Estes, The Tree of Life (2020) 245
visions	Levison, Filled with the Spirit (2009) 249; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 306, 307
wilderness, migration to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 229
wilderness passim, place	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 104
wisdom	Sly, Philo's Perception of Women (1990) 49
witness to	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 174
womb (κοιλία)'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 300
word of god	Levison, Filled with the Spirit (2009) 249
zeno	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119