Tiresias: The Ancient Mediterranean Religions Source Database

9252

Philo Of Alexandria, That God Is Unchangeable, 43

nan And imagination is an impression of figures in the soul; for the things which each of the outward senses has brought in, like a ring or a seal, on them it imprints its own character. And the mind, being like wax, having received the impression, keeps it carefully in itself until forgetfulness, the enemy of memory, has smoothed off the edges of the impression, or else has rendered it dim, or perhaps has completely effaced it.

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

23 results
1. Hebrew Bible, Genesis, 2.21, 6.4-6.12 (9th cent. BCE - 3rd cent. BCE) 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 6.10. And Noah begot three sons, Shem, Ham, and Japheth." 6.11. And the earth was corrupt before God, and the earth was filled with violence." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ."
2. Plato, Philebus, 39a (5th cent. BCE - 4th cent. BCE)
3. Philo of Alexandria, On The Eternity of The World, 125 (1st cent. BCE - 1st cent. CE) 125. But we must now proceed to consider the question which we postponed till the present time. What sort of a part of the earth is that, that we may begin from this, whether it is greater or less, that is not dissolved by time? Do not the very hardest and strongest stones become hard and decayed through the weakness of their conformation (and this conformation is a sort of course of a highly strained spirit, a bond not indissoluble, but only very difficult to unloose), in consequence of which they are broken up and made fluid, so that they are dissolved first of all into a thin dust, and afterwards are wholly wasted away and destroyed? Again, if the water were never agitated by the winds, but were left immoveable for ever, would it not from inaction and tranquillity become dead? at all events it is changed by such stagnation, and becomes very foetid and foul-smelling, like an animal deprived of life.
4. Philo of Alexandria, On The Confusion of Tongues, 106 (1st cent. BCE - 1st cent. CE) 106. For the good disposition being from the very birth of the man planted in virtue, and being spoken as of such, its name being Moses, dwelling in the whole world as his native city and country, becoming, as it were, a cosmopolite, being bound up in the body, smeared over as with "bitumen and Pitch," and appearing to be able to receive and to contain in security all the imaginations of all things which might be subjected to the outward senses, Weeps at being so bound up, being overwhelmed with a desire for an incorporeal nature. And he weeps over the miserable mind of men in general as being wandering and puffed up with pride, inasmuch as, being elated with false opinion, it thinks that it has in itself something firm and safe, and, as a general fact, that there something immutable in some creature or other, though the example of perpetual stability, which is at all times the same, is set up in God alone. XXIII.
5. Philo of Alexandria, On The Preliminary Studies, 141 (1st cent. BCE - 1st cent. CE) 141. for this is the definition of art, a system of comprehensions well practised with reference to some desirable end, the word desirable being very properly added by reason of the abundance of evil arts. But the definition of science is a safe and firm comprehension, which, through reason, is not liable to any error.
6. Philo of Alexandria, On The Decalogue, 101 (1st cent. BCE - 1st cent. CE)
7. Philo of Alexandria, On Giants, 27 (1st cent. BCE - 1st cent. CE) 27. But now, the spirit which is upon him is the wise, the divine, the indivisible, the undistributable, the good spirit, the spirit which is everywhere diffused, so as to fill the universe, which, while it benefits others, it not injured by having a participation in it given to another, and if added to something else, either as to its understanding, or its knowledge, or its wisdom. VII.
8. Philo of Alexandria, On The Migration of Abraham, 89-93, 134 (1st cent. BCE - 1st cent. CE) 134. For is not this the crown and the prize of victory not to miss the proposed end of one's labours, but to arrive at that goal of prudence which is so difficult to be reached? What, then, is the object of having right wisdom? To be able to condemn one's own folly and that of every created being. For to be aware that one knows nothing is the end of all knowledge, since there is only one wise being, who is also the only God.
9. Philo of Alexandria, On The Creation of The World, 135, 141, 19, 22, 34, 41, 57, 63, 65-68, 71, 97, 131 (1st cent. BCE - 1st cent. CE) 131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.
10. Philo of Alexandria, On Planting, 18 (1st cent. BCE - 1st cent. CE)
11. Philo of Alexandria, On The Sacrifices of Cain And Abel, 135 (1st cent. BCE - 1st cent. CE) 135. for the departure of wickedness brings about the entrance of virtue, as, on the other hand, when what is good is driven away, then what was bad, having been lying in ambush, comes in to supply the void. Jacob then had scarcely at all gone out, when Esau entered, not the mind which receives everything, being stamped with the impression of wickedness instead of the figures of virtue, if that is possible; but he would not have been able to effect this, for he will be supplanted and overthrown by the wise man before he knows it, the wise man being prompt to repel the impending injury before it can affect him. XL.
12. Philo of Alexandria, On Dreams, 1.60, 1.138 (1st cent. BCE - 1st cent. CE) 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature.
13. Philo of Alexandria, On The Special Laws, 4.123 (1st cent. BCE - 1st cent. CE) 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God.
14. Philo of Alexandria, On The Life of Moses, 2.76 (1st cent. BCE - 1st cent. CE) 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model
15. Philo of Alexandria, Allegorical Interpretation, 1.61, 1.100, 3.83 (1st cent. BCE - 1st cent. CE) 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; 1.100. But of the tree of the knowledge of good and evil he shall not eat." Therefore this tree is not in the Paradise. For God encourages them to eat of every tree that is in the Paradise. But when he forbids them to eat of this tree, it is plain that it is not in the Paradise; and this is in accordance with natural philosophy. For it is there in its essence, as I have said before, and it is not there in its power. For as in wax there are potentially many seals, but in actual fact only one which has been carved on it, so also in the soul, which resembles wax, all impressions whatever are contained potentially; but in really one single characteristic which is stamped upon it has possession of it; until it is effaced by some other which makes a deeper and more conspicuous impression.
16. Philo of Alexandria, Questions On Genesis, 2.59 (1st cent. BCE - 1st cent. CE)
17. Philo of Alexandria, Who Is The Heir, 55 (1st cent. BCE - 1st cent. CE) 55. For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof.
18. Philo of Alexandria, That The Worse Attacks The Better, 77, 83, 76 (1st cent. BCE - 1st cent. CE) 76. Unless, indeed, we should say that the death of any individual man is the destruction of humanity and of the human race, which, whether we ought to call it a genus, or a species, or a conception, or whatever else you please, those who are anxious about the investigation of proper names may determine. One seal has often stamped thousands upon thousands of impressions in infinite number, and though at times all those impressions have been effaced with the substances on which they were stamped, still the seal itself has remained in its pristine condition without being at all injured in its nature.
19. Philo of Alexandria, That God Is Unchangeable, 21-23, 30-32, 35-38, 40, 42, 44-48, 50-69, 77-81, 20 (1st cent. BCE - 1st cent. CE) 20. However, we have said enough on this head; let us now connect what follows with It:ù"the Lord God, therefore," says Moses, "seeing that the wickedness of man was multiplied upon the earth, and that every one of them was carefully studying wickedness in his heart all his days; God considered in his mind that he had made man upon the earth, and he thought upon it; and God said, I will destroy man whom I have made from off the face of the earth."9
20. Plutarch, On The E At Delphi, 394c (1st cent. CE - 2nd cent. CE)
21. Plutarch, On Stoic Self-Contradictions, 1053f, 1052f (1st cent. CE - 2nd cent. CE)
22. Seneca The Younger, Letters, 121.11, 121.13 (1st cent. CE - 1st cent. CE)
23. Stoic School, Stoicor. Veter. Fragm., 2.310

Subjects of this text:

subject	book bibliographic info
abel	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
adam	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 288
alexandria	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
allegorical interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
anthropomorphic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 270
aristotle	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 272, 277; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
assimilation to god	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
body/bodily	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
cain—see abel	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
cappadocian father	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
church, father	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
clement of alexandria	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
cohesion (ἕξις)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268, 271, 272, 288, 290
creation	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 270, 271; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
ecstasy, ecstatic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 290
fire, fiery, stoic fire (πῦρ τεχνικόν)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 272
gregory of nazianus, or. 41 on pentecost	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
growth (φύσις)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 288, 290
hegemonikon	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
hēgemonikon	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 278
impression, imagination (φαντασία)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 271, 278
interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
knowledge	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 271; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
late antiquity	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
law	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 290
logos (λόγος)	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
moses	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 270
nemesius	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
observance	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
origen	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
phantasia	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
philo (of alexandria)	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
philo judeas, quaestiones et solutiones in genesin	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 277, 279
philo judeas, quod deus sit immutabilis	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 270
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268, 269, 270, 271, 272, 277, 278, 279, 288, 290, 292
philo of alexandria, allegorical interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
philo of alexandria	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
philosopher	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
philosophical	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
philosophy, classical	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
philosophy	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 277, 278
plato	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
plutarch, vii	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 272, 277
practices	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
reason/rational	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268, 271, 272, 277, 278, 279, 288, 290
religion	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
resurrection	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 292
rites/rituals	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
scripture	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
self-knowledge	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
semen	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 277
sensation, sense, perception (αἴσθησις)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 271, 278
soul;	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268, 269, 271, 272, 277, 278, 279, 290, 292
soul	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
spirit, characterizations as, (a)ether	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 279
spirit, characterizations as, air/hot air	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 272
spirit, characterizations as, indestructible (ἄφθαρτος)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 271, 272, 288
spirit, effects of, knowledge/understanding	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 288
spirit, effects of, ψυχή (soul, life)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268, 271, 277, 278, 279, 288, 290, 292
stoic, epistemology	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
stoicism/stoic;	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 269, 272, 277, 278, 290
trance	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 288
type (τύπος)	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 208
webb, ruth	MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 133
wisdom of solomon'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 268
worship	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94
ὁμοίωσις θεῷ	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 94