Tiresias: The Ancient Mediterranean Religions Source Database

9248

Philo Of Alexandria, Questions On Exodus, 2.29
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Exodus, 7.1, 24.2, 24.12-24.13 (9th cent. BCE - 3rd cent. BCE) 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’" 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God."
2. Hebrew Bible, Genesis, 2.7 (9th cent. BCE - 3rd cent. BCE) 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
3. Plato, Theaetetus, 176b (5th cent. BCE - 4th cent. BCE)
4. Plato, Timaeus, 90a (5th cent. BCE - 4th cent. BCE) 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power
5. Dead Sea Scrolls, 1Qha, 8.19-8.20, 12.5-12.6, 12.28-12.29, 20.11-20.14 (2nd cent. BCE - 1st cent. CE)
6. Dead Sea Scrolls, Community Rule, 2.3, 11.3-11.7 (2nd cent. BCE - 1st cent. CE)
7. Philo of Alexandria, On The Life of Abraham, 67, 60 (1st cent. BCE - 1st cent. CE) 60. Let thus much, then, be said generally about the three persons, since it was absolutely necessary; but we must now proceed in regular order, to speak of those qualities in which each separate individual surpasses the others, beginning with him who is first mentioned. Now he, being an admirer of piety, the highest and greatest of all virtues, laboured earnestly to follow God, and to be obedient to the injunctions delivered by him, looking not only on those things as his commands which were signified to him by words and facts, but those also which were indicated by more express signs through the medium of nature, and which the truest of the outward senses comprehends before the uncertain and untrustworthy hearing can do so;
8. Philo of Alexandria, On The Decalogue, 134 (1st cent. BCE - 1st cent. CE)
9. Philo of Alexandria, On Giants, 55, 54 (1st cent. BCE - 1st cent. CE) 54. Thus also Moses, having fixed his tent outside of the tabernacle and outside of all the corporeal army, that is to say, having established his mind so that it should not move, begins to worship God, and having entered into the darkness, that invisible country, remains there, performing the most sacred mysteries; and he becomes, not merely an initiated man, but also an hierophant of mysteries and a teacher of divine things, which he will explain to those whose ears are purified;
10. Philo of Alexandria, On The Creation of The World, 145-146, 77, 144 (1st cent. BCE - 1st cent. CE) 144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.
11. Philo of Alexandria, On Curses, 163 (1st cent. BCE - 1st cent. CE) 163. On which account the scripture tells us that the calf, after having been pounded to pieces, was scattered on the water, to signify that no genuine plant of good can ever flourish in corruptible matter; for as a seed, when thrown into the stream of a river or into the sea, cannot display its proper powers; for it is impossible, unless it has once taken hold with its roots, as with anchors, of some firm portion of earth, that any branch should be firmly fixed or should shoot up, I do not say to any height, but even as a creeper along the ground, or that it should ever bring forth fruit at the periodical seasons of the year, for any great and violent rush of water coming on washes away all the germinating vigour of the seed. In the same manner all the superfluities contained in the vessel of the soul which are ever spoken of or celebrated are destroyed before they can have any existence, the corporeal substance continually flowing off from them.
12. Philo of Alexandria, On Dreams, 1.30-1.33, 1.160-1.161 (1st cent. BCE - 1st cent. CE) 1.30. Now then is the fourth element which exists within us, the domit mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever? 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.160. But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner; 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things.
13. Philo of Alexandria, On The Special Laws, 4.14 (1st cent. BCE - 1st cent. CE) 4.14. but man, as it seems, has been assigned the most pre-eminent position among the animals, being, as it were, a near relation of God himself, and akin to him in respect of his participation in reason; which makes him immortal, although he is liable to death. On which account every one who feels any admiration of virtue is full of exceeding anger, and is utterly implacable against kidnappers, who for the sake of most iniquitous gain dare to inflict slavery on those who are free by birth, and who partake of the same nature as themselves.
14. Philo of Alexandria, On The Virtues, 217 (1st cent. BCE - 1st cent. CE) 217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding.
15. Philo of Alexandria, On The Life of Moses, 1.150-1.151, 1.155-1.158, 1.175, 2.69, 2.265, 2.288 (1st cent. BCE - 1st cent. CE) 1.150. And when he had received this authority, he did not show anxiety, as some persons do, to increase the power of his own family, and promote his sons (for he had two 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 1.155. Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him, and gave him instead the greatest and most perfect wealth; and this is the Wealth{2}{the text here is very corrupt.} of all the earth and sea, and of all the rivers, and of all the other elements, and all combinations whatever; for having judged him deserving of being made a partaker with himself in the portion which he had reserved for himself, he gave him the whole world as a possession suitable for his heir: 1.156. therefore, every one of the elements obeyed him as its master, changing the power which it had by nature and submitting to his commands. And perhaps there was nothing wonderful in this; for if it be true according to the proverb, --"That all the property of friends is common; 1.157. for God possesses everything and is in need of nothing; but the good man has nothing which is properly his own, no, not even himself, but he has a share granted to him of the treasures of God as far as he is able to partake of them. And this is natural enough; for he is a citizen of the world; on which account he is not spoken of as to be enrolled as a citizen of any particular city in the habitable world, since he very appropriately has for his inheritance not a portion of a district, but the whole world. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.175. Thus he spoke to them while yet standing still. But after a short time he became inspired by God, and being full of the divine spirit and under the influence of that spirit which was accustomed to enter into him, he prophesied and animated them thus: "This army which you behold so splendidly equipped with arms, you shall no more see arrayed against you; for it shall fall, utterly and completely overthrown, so that not a relic shall be seen any more upon the earth, and that not at any distance of time, but this very next night. 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. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth; 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.
16. Philo of Alexandria, Questions On Genesis, 2.45, 2.62 (1st cent. BCE - 1st cent. CE)
17. Philo of Alexandria, That Every Good Person Is Free, 43 (1st cent. BCE - 1st cent. CE) 43. But the lawgiver of the Jews ventures upon a more bold assertion even than this, inasmuch as he was, as it is reported, a student and practiser of plain philosophy; and so he teaches that the man who is wholly possessed with the love of God and who serves the living God alone, is no longer man, but actually God, being indeed the God of men, but not of the parts of nature, in order to leave to the Father of the universe the attributes of being both and God.
18. Philo of Alexandria, Plant., 18 (1st cent. BCE - 1st cent. CE) 18. But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word.
19. New Testament, Galatians, 4.6 (1st cent. CE - 1st cent. CE) 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
20. New Testament, Romans, 3.16, 3.18, 8.9, 8.12-8.17, 8.29 (1st cent. CE - 1st cent. CE) 3.16. Destruction and misery are in their ways. 3.18. There is no fear of God before their eyes. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.

Subjects of this text:

subject	book bibliographic info
aether	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 191
assimilation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
astrology	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
body	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
breath	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
church, pauline	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
convert, conversion	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
covenant	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
creation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
damascus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
deification/theosis/christosis	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 327
face	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
filled/filled with, god	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302
fire, fiery, stoic fire (πῦρ τεχνικόν)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 304
friendship	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168
glory, of god	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 316
harmony	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168
harmony of the spheres	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 191
humanity	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168, 191
idolatry	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
imitation	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 191
immortal(ity)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 304
inspiration, divine	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302
inspiration	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168, 409
jesus christ	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 327
joshua	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168
kinship	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76; Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
knowledge	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
life	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 316, 327
mind	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
moses	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 302, 304, 316, 327
music	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 191
mystic, mystical, mystical beholding/encounter	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302, 304
mystic, mystical, mystical theology	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297
mystic, mystical	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
nobility	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
paul, pauline mysticism	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 327
paul	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 302, 316, 327
philo	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 302, 304, 316, 327
piety	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
plato/platonic/platonism	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 327
pneumatology, pauline pneumatology	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297
prophets	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168, 409
proselytes	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
purity	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
qumran	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
reason	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 168
revelation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
scholarship, philonic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 304
solitude	Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 409
soul	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
spirit, characterizations as, divine	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316, 327
spirit, effects of, adoption	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297
spirit, effects of, knowledge/understanding	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, likeness	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302
spirit, effects of, power, empowerment	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316, 327
spirit, effects of, prophecy	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302
spirit, effects of, transformation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of, unveiling of faces	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297
spirit, effects of, visions and dreams	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
spirit, effects of	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297
spirit, modes of presence, filling	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 302
telos	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
temple, (in)justice	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 316
transformation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297, 302, 304, 327
union/unification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
virtue	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
worship'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 297