Tiresias: The Ancient Mediterranean Religions Source Database

9232

Philo Of Alexandria, On The Posterity Of Cain, 42-43
nan They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
nan The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII.

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

33 results
1. Hebrew Bible, Genesis, a b c d\n0 "5.24" "5.24" "5 24"\n1 4.17 4.17 4 17\n2 4.25 4.25 4 25\n3 4.4 4.4 4 4\n4 5.18 5.18 5 18\n5 5.24 5.24 5 24\n6 5.6 5.6 5 6\n7 5.7 5.7 5 7\n8 5.8 5.8 5 8 (9th cent. BCE - 3rd cent. BCE)
2. Hebrew Bible, Numbers, 14.4, 25.4 (9th cent. BCE - 3rd cent. BCE) 14.4. וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃ 14.4. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 14.4. And they said one to another: ‘Let us make a captain, and let us return into Egypt.’" 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’"
3. Hebrew Bible, Isaiah, 30.4 (8th cent. BCE - 5th cent. BCE) 30.4. כִּי־הָיוּ בְצֹעַן שָׂרָיו וּמַלְאָכָיו חָנֵס יַגִּיעוּ׃ 30.4. For his princes are at Zoan, and his ambassadors are come to Hanes."
4. Hebrew Bible, Lamentations, 2.10 (8th cent. BCE - 5th cent. BCE) 2.10. They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground."
5. Anon., 1 Enoch, 84-90, 83 (3rd cent. BCE - 2nd cent. BCE) 83. And now, my son Methuselah, I will show thee all my visions which I have seen, recounting,them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible,vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to,the earth. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent,from their stems, and hurled down and sunk in the abyss. And thereupon a word fell into my mouth,,and I lifted up (my voice) to cry aloud, and said: ' The earth is destroyed.' And my grandfather Mahalalel waked me as I lay near him, and said unto me: ' Why dost thou cry so, my son, and why,dost thou make such lamentation' And I recounted to him the whole vision which I had seen, and he said unto me: ' A terrible thing hast thou seen, my son, and of grave moment is thy dream- vision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with,a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remt may remain on the earth, and that He may not destroy the whole,earth. My son, from heaven all this will come upon the earth, and upon the earth there will be great,destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him.
6. Philo of Alexandria, On The Life of Abraham, 18, 17 (1st cent. BCE - 1st cent. CE) 17. That which is placed in the next rank after hope is repentance for errors committed, and improvement; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, "gracious," of whom the following statement is made, "that Enoch pleased God, and was not found, because God transported Him.
7. Philo of Alexandria, On Flight And Finding, 157 (1st cent. BCE - 1st cent. CE) 157. Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, "it has been Burnt." Now we must consider what is intimated under this figurative expression--how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to.
8. Philo of Alexandria, On The Change of Names, 203, 205, 208-209, 33-38, 19 (1st cent. BCE - 1st cent. CE) 19. for he thinks fit to be called the Lord and Master of bad men, but the God of those who are in a state of advancement and improvement; and of those which are the most excellent and the most perfect, both Lord and God at once. On which account, having made Pharaoh the very extreme instance of impiety, he has never once called himself his Lord or his God; but he calls the wise Moses so, for he says to him, "Behold I give thee as a god to Pharaoh." But he has in many passages of the sacred oracles delivered by him, called himself Lord.
9. Philo of Alexandria, On The Posterity of Cain, 43, 41 (1st cent. BCE - 1st cent. CE) 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons.
10. Philo of Alexandria, On Curses, 16-21, 15 (1st cent. BCE - 1st cent. CE) 15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.
11. Philo of Alexandria, On The Sacrifices of Cain And Abel, 4, 52, 88, 3 (1st cent. BCE - 1st cent. CE) 3. Now both these opinions were brought forth by one soul. But it follows of necessity that as soon as they were born they must have been separated; for it was impossible for enemies to dwell together for ever. Until then the soul brought forth the God-loving doctrine Abel, the self-loving Cain dwelt with her. But when she brought forth Abel, or uimity with God, she abandoned uimity with that mind which was wise in its own conceit. II.
12. Philo of Alexandria, On The Special Laws, 1.187 (1st cent. BCE - 1st cent. CE) 1.187. The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.}
13. Philo of Alexandria, On The Virtues, 177, 180, 176 (1st cent. BCE - 1st cent. CE) 176. Now those blessings which are of the greatest importance in the body are good health, without disease; and in a matter of navigation, a successful voyage, without danger; and in the soul, an undying recollection of all things worthy to be remembered. And the blessings of the second class are those which consist of re-establishment, such as a recovery from diseases; a long wished for escape from and safety after great dangers encountered in a voyage, and a recollection which ensues after forgetfulness; the brother and closest relation of which is repentance, which is not indeed ranked in the first and highest class of blessings, but which has the principal in the class next to the first.
14. Philo of Alexandria, Questions On Genesis, 1.81-1.82, 1.86 (1st cent. BCE - 1st cent. CE)
15. Anon., The Life of Adam And Eve, 43.1-43.2 (1st cent. CE - 5th cent. CE)
16. Josephus Flavius, Jewish Antiquities, 1.68-1.72 (1st cent. CE - 1st cent. CE) 1.68. He had indeed many other children, but Seth in particular. As for the rest, it would be tedious to name them; I will therefore only endeavor to give an account of those that proceeded from Seth. Now this Seth, when he was brought up, and came to those years in which he could discern what was good, became a virtuous man; and as he was himself of an excellent character, so did he leave children behind him who imitated his virtues. 1.69. All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. 1.71. that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day. 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy.
17. New Testament, Hebrews, 2.10, 12.2 (1st cent. CE - 1st cent. CE) 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God.
18. New Testament, Luke, 15.7 (1st cent. CE - 1st cent. CE) 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
19. Anon., Tchacos 3 Gospel of Judas, 49.5-49.6 (2nd cent. CE - 3rd cent. CE)
20. Hippolytus, Refutation of All Heresies, 5.8.2, 5.8.30 (2nd cent. CE - 3rd cent. CE)
21. Irenaeus, Refutation of All Heresies, 5.8.2 (2nd cent. CE - 3rd cent. CE)
22. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br
23. Nag Hammadi, Eugnostos The Blessed, 75.17-75.18 (3rd cent. CE - 3rd cent. CE)
24. Nag Hammadi, On The Origin of The World, 125.5-125.6 (3rd cent. CE - 3rd cent. CE)
25. Nag Hammadi, The Apocalypse of Adam, 65.5-65.9, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)
26. Nag Hammadi, The Gospel of The Egyptians, 68.5-68.14 (3rd cent. CE - 3rd cent. CE)
27. Nag Hammadi, The Hypostasis of The Archons, 92.4, 93.24-93.28, 96.19, 97.4-97.5 (3rd cent. CE - 3rd cent. CE)
28. Nag Hammadi, The Sophia of Jesus Christ, 99.18-99.19 (3rd cent. CE - 3rd cent. CE)
29. Nag Hammadi, The Tripartite Tractate, 100.7-100.11, 100.13-100.14 (3rd cent. CE - 3rd cent. CE)
30. Nag Hammadi, Zostrianos, 5.20, 7.8-7.9, 130.5-130.9, 130.14-130.17 (3rd cent. CE - 3rd cent. CE)
31. Anon., Pirqei De Rabbi Eliezer, 22 (4th cent. CE - 9th cent. CE)
32. Epiphanius, Panarion, 26.1.3-26.1.9, 26.8.1, 39.5.1, 40.7.4 (4th cent. CE - 5th cent. CE)
33. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9

Subjects of this text:

subject	book bibliographic info
abel	Levison, The Greek Life of Adam and Eve (2023) 273; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
adam	Brooten, Women Leaders in the Ancient Synagogue (1982) 37; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
aegina	Brooten, Women Leaders in the Ancient Synagogue (1982) 37
allegorical commentary	Cover, Philo of Alexandria: On the Change of Names (2023) 187
allegorical interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217
archangel	Levison, The Greek Life of Adam and Eve (2023) 273
archontics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
ascopus	Brooten, Women Leaders in the Ancient Synagogue (1982) 37
athena	Brooten, Women Leaders in the Ancient Synagogue (1982) 37
barbeloite, modern definitions	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
beast, wild	Levison, The Greek Life of Adam and Eve (2023) 273
beauty	Levison, The Greek Life of Adam and Eve (2023) 273
bilhah	Sly, Philo's Perception of Women (1990) 111
cain	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171; Levison, The Greek Life of Adam and Eve (2023) 273; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
cain—see abel	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217
childishness	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
children, seth, of	Levison, The Greek Life of Adam and Eve (2023) 273
christ, see also jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
christology, seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
christology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
cycle, patriarchal, abrahamic	Cover, Philo of Alexandria: On the Change of Names (2023) 187
death, adam, of	Levison, The Greek Life of Adam and Eve (2023) 273
democracy in the soul	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
dijon, france	Brooten, Women Leaders in the Ancient Synagogue (1982) 37
egypt	Brooten, Women Leaders in the Ancient Synagogue (1982) 37
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
enoch, etymology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
enoch, transference of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
enoch	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171; Cover, Philo of Alexandria: On the Change of Names (2023) 187
etymologies, of enoch	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
etymology, greek	Cover, Philo of Alexandria: On the Change of Names (2023) 187
etymology, hebrew	Cover, Philo of Alexandria: On the Change of Names (2023) 187
flood, see also noah	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
foreign women	Sly, Philo's Perception of Women (1990) 111
grace	Cover, Philo of Alexandria: On the Change of Names (2023) 187
homonymy	Cover, Philo of Alexandria: On the Change of Names (2023) 187
ishmael	Cover, Philo of Alexandria: On the Change of Names (2023) 187
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 187
jerusalem, of seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
joseph	Sly, Philo's Perception of Women (1990) 111
kinglessness	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
knowledge	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
libertine	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
man (anthropos) barbelo, first/immortal man	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
man (anthropos) barbelo, second man/son of man	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
man (anthropos) barbelo, third man (title)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
michael	Levison, The Greek Life of Adam and Eve (2023) 273
midianite women	Sly, Philo's Perception of Women (1990) 111
moses	Sly, Philo's Perception of Women (1990) 111
mother barbelo, heavenly	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
naasseni	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
noah, serenity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
norea books of (except nh ix, person	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
norea books of (except nh ix	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
oxen, adam, of	Levison, The Greek Life of Adam and Eve (2023) 273
paradise	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
perfectionism	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217
philo of alexandria, allegorical interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217
phineas	Sly, Philo's Perception of Women (1990) 111
plato	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
plotinus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
potiphars wife	Sly, Philo's Perception of Women (1990) 111
progeny, seth, of	Levison, The Greek Life of Adam and Eve (2023) 273
repentance, perfection and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
revealer, seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
samaria, samaritans	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
savior, christ	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
savior, seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
seductive women	Sly, Philo's Perception of Women (1990) 111
seeds, divine	Levison, The Greek Life of Adam and Eve (2023) 273
seth, books of (except nh treatises and paraphrase of seth)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
seth, children of	Levison, The Greek Life of Adam and Eve (2023) 273
seth, person	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
seth, progeny of	Levison, The Greek Life of Adam and Eve (2023) 273
seth, seed of	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 199
sethites my definition, seths descendants	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
sons (sonship), adam and eve, of	Levison, The Greek Life of Adam and Eve (2023) 273
sons (sonship), seth, of	Levison, The Greek Life of Adam and Eve (2023) 273
sophists	Cover, Philo of Alexandria: On the Change of Names (2023) 187
soul, democracy in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
spiritual, seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
tamar	Sly, Philo's Perception of Women (1990) 111
transference	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
triads, first	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
triads, higher vs. lower	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171
type (τύπος)	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 215, 217
valentinus, valentinians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 199
virtue, and vice'	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 217
virtue, seth, of	Levison, The Greek Life of Adam and Eve (2023) 273
virtue	Levison, The Greek Life of Adam and Eve (2023) 273
water, of flood	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
zilpah	Sly, Philo's Perception of Women (1990) 111
zostrianos (person)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192
μετάνοια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 171