1. Hebrew Bible, Exodus, 3.14, 4.10, 23.20 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared." |
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2. Hebrew Bible, Genesis, a b c d\n0 "2.7" "2.7" "2 7"\n1 15.16 15.16 15 16\n2 4.14 4.14 4 14\n3 4.17 4.17 4 17\n4 4.8 4.8 4 8\n5 9.20 9.20 9 20 (9th cent. BCE - 3rd cent. BCE)
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3. Philo of Alexandria, On The Life of Abraham, 258 (1st cent. BCE - 1st cent. CE)
| 258. And there are evidences of these assertions to be seen in the holy scriptures; which it is impossible should be convicted of false witness, and they tell us that Abraham, having wept a short time over his wife's body, soon rose up from the corpse; thinking, as it should seem, that to mourn any longer would be inconsistent with that wisdom by which he had been taught that he was not to look upon death as the extinction of the soul, but rather as a separation and disjunction of it from the body, returning back to the region from whence it came; and it came, as is fully shown in the history of the creation of the world, from God. |
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4. Philo of Alexandria, On The Preliminary Studies, 17 (1st cent. BCE - 1st cent. CE)
| 17. And rhetoric, having sharpened the mind for contemplation in general, and having exercised and trained the faculties of speech in interpretations and explanations, will make man really rational, taking care of that peculiar and especial duty which nature has bestowed upon it, but upon no other animal whatever. |
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5. Philo of Alexandria, On Drunkenness, 71 (1st cent. BCE - 1st cent. CE)
| 71. Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect. |
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6. Philo of Alexandria, On The Migration of Abraham, 77-82, 85, 76 (1st cent. BCE - 1st cent. CE)
| 76. For this reason also the allaccomplished Moss deprecates coming to a consideration of reasonable looking and plausible arguments, from the time that God began to cause the light of truth to shine upon him; through the immortal words of his knowledge and wisdom. But he is not the less led on to the contemplation of these arguments, not for the sake of becoming skilful in many things (for the contemplation of God himself and of his most sacred powers, are quite sufficient for a man who is fond of contemplation), but with a view to get the better of the sophists in Egypt, where fabulous and plausible inventions are looked upon as entitled to higher honour than a clear statement of truth. |
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7. Philo of Alexandria, On The Change of Names, 54, 56, 240 (1st cent. BCE - 1st cent. CE)
| 240. Therefore the most excellent, and most perfect kind of purification is this, not to admit into one's mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one's language either by speaking falsely, or by swearing falsely, or by deceiving, or by practicing sophistry, or by laying false informations; or, in short, by letting loose one's mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members. XLII. |
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8. Philo of Alexandria, On Planting, 37 (1st cent. BCE - 1st cent. CE)
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9. Philo of Alexandria, On The Posterity of Cain, 53 (1st cent. BCE - 1st cent. CE)
| 53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI. |
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10. Philo of Alexandria, On Dreams, 2.40 (1st cent. BCE - 1st cent. CE)
| 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI. |
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11. Philo of Alexandria, On The Life of Moses, 2.127-2.129, 2.212 (1st cent. BCE - 1st cent. CE)
| 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.212. But, giving up their time wholly to the study of philosophy, not of that sort of philosophy which wordcatchers and sophists, seek to reduce to a system, selling doctrines and reasonings as they would any other vendible thing in the market. Men who (O you earth and sun! |
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12. Philo of Alexandria, Allegorical Interpretation, 2.53-2.58, 2.71-2.75, 3.232-3.233 (1st cent. BCE - 1st cent. CE)
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13. Philo of Alexandria, Who Is The Heir, 85 (1st cent. BCE - 1st cent. CE)
| 85. Very correctly, therefore, it is said, he led him out (exeµgagen exoµ) of the prison according to the body, of the caves existing in the external senses, of the sophistries displayed in deceitful speech; and beyond all this, out of himself and out of the idea that by his own self-exerted, selfimplanted, and independent power he was able to conceive and comprehend. XVII. |
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14. Philo of Alexandria, That The Worse Attacks The Better, 32, 39-41, 43-44, 48, 1 (1st cent. BCE - 1st cent. CE)
| 1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest. |
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15. Philo of Alexandria, Plant., 37 (1st cent. BCE - 1st cent. CE)
| 37. Now these cannot have been trees of the land, but must indisputably have been plants of a rational soil, which was a road to travel along, leading to virtue, and having for its end life and immortality; and another road leading to vice, having for its end the loss of life and immortality, that is to say, death. Therefore, we must suppose that the bounteous God plants in the soul, as it were, a paradise of virtues and of the actions in accordance with them, which lead it to perfect happiness. |
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16. Irenaeus, Refutation of All Heresies, 1.11.5, 2.14.5 (2nd cent. CE - 3rd cent. CE)
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17. Eusebius of Caesarea, Preparation For The Gospel, 14.5.12, 14.6.4-14.6.6, 14.6.9, 14.6.12-14.6.13, 14.7-14.9 (3rd cent. CE - 4th cent. CE)
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