Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9251
Philo Of Alexandria, That The Worse Attacks The Better, 53-54


nanBut the proper honour to be paid to the mind is first to be honoured on account of what us useful, and not on account of what is pleasant; but all things proceeding from virtue are useful. And the honour proper to be paid to the outward sense is when we do not allow ourselves to be carried away by its impetuosity towards the external objects of the outward senses, but compel it to be curved by the mind, which knows how to govern and guide the irrational powers in us.


nanIf, therefore, each of these things, the outward sense and the mind, receive the honour which I have been describing, then it follows of necessity that I, who use them both, must derive advantage from them. But if, carrying your language away a long distance from the mind and from the outward sense, you think your father, that is to say, the world which produced you, and your mother, wisdom, by means of which the universe was completed, worthy of honour, you yourself shall be well treated; for neither does God, who is full of everything, nor sublime and perfect knowledge, want anything. So that he who is inclined to pay proper attention to them, benefits not those who receive his attentions and who are in no need of anything, but himself most exceedingly.


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

22 results
1. Hebrew Bible, Ezra, 1.4 (5th cent. BCE - 4th cent. BCE)

1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’"
2. Philo of Alexandria, On The Decalogue, 107-120, 106 (1st cent. BCE - 1st cent. CE)

3. Philo of Alexandria, On Drunkenness, 76, 86-87, 131 (1st cent. BCE - 1st cent. CE)

131. unless indeed as often as servants, and sons, and subjects, are about to approach masters, and parents, and sovereigns, they take care to be sober in order not to offend in either word or deed, lest if they in any respect act as if contemptuous of their rank, they should be punished, or to speak in the most moderate manner, should at least suffer ridicule; and yet any one when about to become the minister of the Ruler and father of the universe, is not then to show himself superior to meat, and drink, and sleep, and all the vulgar necessities of nature, but is to turn aside to luxury and effeminacy, and imitate the life of the intemperate, had having his eyes weighed down with wine, and his head shaking, and bending his neck to one side, and belching from intemperance, and being weak and tottering in his whole body, is in that condition to approach the sacred purifications, and altars, and sacrifices. No: such a man may not without impiety even behold the sacred flame at a distance.
4. Philo of Alexandria, On Flight And Finding, 42 (1st cent. BCE - 1st cent. CE)

42. flee, therefore, at this present time from what is best and from what is worst. What is worst are the fabulous inventions, the unmetrical and inharmonious poems, the conceptions and persuasions which from ignorance are hard and stubborn, of which Esau is the namesake. What is beset is the offering; for the race inclined to service is an offering meet to God, being consecrated to him alone in the great chief priesthood;
5. Philo of Alexandria, On Giants, 63-64, 62 (1st cent. BCE - 1st cent. CE)

62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther.
6. Philo of Alexandria, On The Change of Names, 3-10 (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.
7. Philo of Alexandria, On Planting, 108 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On Curses, 19, 56, 106 (1st cent. BCE - 1st cent. CE)

106. for all other animals, having a broken utterance in their voice, by this and by an incessant change of tones alone give pleasure to our ears. But man, being furnished by nature with the means not only of speaking but also of singing articulately, charms both the sense of hearing and the mind, soothing the one with his song and influencing the other with ideas;
9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 120 (1st cent. BCE - 1st cent. CE)

120. For Jacob being the symbol of labour and improvement, is also the beginning of goodness of disposition, which is signified in Reuben: but the fountain of contemplation of the only wise being, according to which the name of Israel is given, is the principle of being inclined to minister to him; and of such ministry the Levite is the symbol. As therefore Jacob is found to be the inheritor of the birth-right of Esau, eagerness in wickedness having been defeated by virtuous labour, so also Levi, as one who devotes himself to perfect virtue, will carry off the honours of seniority from Reuben, the man of a good disposition. But the most undeniable proof of perfection is for a man to be a fugitive to God, having abandoned all concern for the things of creation. XXXVII.
10. Philo of Alexandria, On Dreams, 2.90 (1st cent. BCE - 1st cent. CE)

2.90. For he has not come to this action of adoration because he honours person who, by nature, and by hereditary qualities, and by their own habits, are enemies to reason, and who miserably waste the coinage of the soul, namely instruction, corrupting, and adulterating, and clipping it, but because he fears their present power and their scarcely conquerable strength, and is on his guard not to provoke them, he takes refuge in that great and powerful possession and weapon of virtue, that most excellent place of abode for wise souls, the double cave, which he could not occupy while warring and fighting, but only by acting as a champion and servant of reason.
11. Philo of Alexandria, On The Special Laws, 1.31, 1.41-1.50, 1.269-1.272, 2.167, 2.241, 2.259 (1st cent. BCE - 1st cent. CE)

1.31. And it is said in the scriptures that, "Those that are attached to the living God do all Live."{6}{#de 4:4.} Is not this, then, a thrice happy life, a thrice blessed existence, to be contented with performing due service to the most venerable Cause of all things, and not to think fit to serve his subordinate ministers and door-keepers in preference to the King himself? And this life is an immortal one, and is recorded as one of great duration in the pillars of nature. And it is inevitably necessary that these writings should last to all eternity with the world itself.VI. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.270. Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices. 1.271. I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 2.241. But we must also urge on the parents of such persons that they employ more weighty and severe admonitions in order to cure this impetuous obstinacy of their children, and we must warn the children to reverence their parents, fearing them as their rulers and natural masters; for it is with difficulty even by these considerations that they will be brought to hesitate to act unjustly.XLIV. 2.259. And when I speak of witnesses, I mean not such persons as are slaves to pride, but such as are devoted to an admiration of goodness free from all error, by whom the truth is honoured. For wisdom itself is the reward of wisdom; and justice, and each of the other virtues, is its own reward. And truth, as being the most beautiful in the whole company, and as being the chief of all the holy virtues, is in much greater degree its own recompense and reward, affording as it does happiness to all who practise it, and blessings of which they cannot be deprived to their children and descendants.XLVIII.
12. Philo of Alexandria, On The Virtues, 185 (1st cent. BCE - 1st cent. CE)

185. It is a very beautiful exchange and recompense for this choice on the part of man thus displaying anxiety to serve God, when God thus without any delay takes the suppliant to himself as his own, and goes forth to meet the intentions of the man who, in a genuine and sincere spirit of piety and truth, hastens to do him service. But the true servant and suppliant of God, even if by himself he be reckoned and classed as a man, still in power, as has been said in another place, is the whole people, inasmuch as he is equal in value to a whole people. And this is naturally the case in other matters also;
13. Philo of Alexandria, On The Contemplative Life, 11 (1st cent. BCE - 1st cent. CE)

11. But the therapeutic sect of mankind, being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness.
14. Philo of Alexandria, On The Life of Moses, 2.5, 2.22, 2.67, 2.107, 2.135, 2.139, 2.149, 2.274 (1st cent. BCE - 1st cent. CE)

2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.22. for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation. 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.149. The other ram he employed for the complete accomplishment of the purification of the priests, which he appropriately called the ram of perfection, since the priests were intended to exercise their office in teaching proper and convenient rites and ceremonies to the servants and ministers of God. 2.274. So they rushed forth with a shout, and slew three thousand, especially those who were the leaders of this impiety, and not only were excused themselves from having had any participation in the wicked boldness of the others, but were also enrolled among the most noble of valiant men, and were thought worthy of an honour and reward most appropriate to their action, to wit the priesthood. For it was inevitable that those men should be ministers of holiness, who had shown themselves valiant in defence of it, and had warred bravely as its champions.
15. Philo of Alexandria, Against Flaccus, 9, 108 (1st cent. BCE - 1st cent. CE)

108. And the manner in which he was cut short in his tyranny was as follows. He imagined that Gaius was already made favourable to him in respect of those matters, about which suspicion was sought to be raised against him, partly by his letters which were full of flattery, and partly by the harangues which he was continually addressing to the people, in which he courted the emperor by stringing together flattering sentences and long series of cunningly imagined panegyrics, and partly too because he was very highly thought of by the greater part of the city.
16. Philo of Alexandria, On The Embassy To Gaius, 32, 260 (1st cent. BCE - 1st cent. CE)

260. Therefore, being very civil to him in words and in his letters, he concealed his anger till a favourable opportunity, though he was very much exasperated; but at the end of the letter, after having mentioned every other subject, he desired him not to be so anxious about anything as about the speedy erection and dedication of the statue, for that by this time the harvest must have been able to be got in, whether the excuse was originally an honest and true or only a plausible one. XXXV.
17. Philo of Alexandria, Who Is The Heir, 172, 171 (1st cent. BCE - 1st cent. CE)

171. The fifth commandment is about the honour due to parents. For this also is a sacred command; having reference not to men, but to him who is the cause of birth and existence of the universe, in accordance with whom it is that fathers and mothers appear to generate children; not generating them themselves, but only being the instruments of generation in his hands.
18. Philo of Alexandria, That The Worse Attacks The Better, 52, 54, 43 (1st cent. BCE - 1st cent. CE)

43. For, as in medical science, some practitioners who know how to cure almost every complaint, and disease, and infirmity, can nevertheless give no true or even probable account of any one of them; and on the other hand, others are very clever, as far as giving an account of the diseases goes, and in explaining their symptoms and causes, and the modes of cure, and are the most excellent interpreters possible of the principles of which their art is made up, but are utterly useless in the matter of attending the bodies of the sick, to the cure of which they are not able to contribute even the slightest assistance. In the same way, those who have devoted themselves to practical wisdom have often neglected to pay attention to their language; and those who have learnt their professions thoroughly as far as words go, have yet treasured up no good instruction in their soul.
19. 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.
20. Philo of Alexandria, Plant., 108 (1st cent. BCE - 1st cent. CE)

108. But to such persons I would say, O ye men, the tribunal of God is not to be corrupted by bribes; so that those who have guilty minds will be rejected, even if they sacrifice a hundred oxen every day; and those who are innocent will be received, even if they never sacrifice at all. For God delights in altars on which no fire is burned, but which are frequented by virtues, and which do not blaze with great flame, such as those sacrifices do kindle which are offered by impious men, and which are no sacrifices at all, and which serve to remind one of the ignorances and wickedness of each of the sacrificers; for Moses has somewhere spoken of a sacrifice "reminding one of Sin.
21. Josephus Flavius, Jewish Antiquities, 5.189, 11.62 (1st cent. CE - 1st cent. CE)

5.189. Now this man became familiar with Eglon, and that by means of presents, with which he obtained his favor, and insinuated himself into his good opinion; whereby he was also beloved of those that were about the king. 11.62. He also permitted them to offer their appointed sacrifices, and that whatsoever the high priest and the priests wanted, and those sacred garments wherein they used to worship God, should be made at his own charges; and that the musical instruments which the Levites used in singing hymns to God should be given them.
22. Josephus Flavius, Jewish War, 1.187, 1.222, 1.302, 1.460, 1.462, 2.4, 2.297, 7.424 (1st cent. CE - 1st cent. CE)

1.187. 3. Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Ascalon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. 1.222. o he made slaves of Gophna and Emmaus, and two others of less note; nay, he proceeded as if he would kill Malichus, because he had not made greater haste in exacting his tribute; but Antipater prevented the ruin of this man, and of the other cities, and got into Cassius’s favor by bringing in a hundred talents immediately. 1.302. while the Romans fell upon the rest of the city, and plundered it, having found the houses full of all sorts of good things. So the king left a garrison at Jericho, and came back, and sent the Roman army into those cities which were come over to him, to take their winter quarters there, viz., into Judea [or Idumea], and Galilee, and Samaria. Antigonus also, by bribes, obtained of Silo to let a part of his army be received at Lydda, as a compliment to Antonius. 1.462. And let everyone consider what age I am of, how I have conducted my life, and what piety I have exercised; for my age is not so great that men may soon expect the end of my life; nor have I indulged such a luxurious way of living as cuts men off when they are young; and we have been so religious towards God, that we [have reason to hope we] may arrive at a very great age. 2.4. 2. Upon this the multitude were pleased, and presently made a trial of what he intended, by asking great things of him; for some made a clamor that he would ease them in their taxes; others, that he would take off the duties upon commodities; and some, that he would loose those that were in prison; in all which cases he answered readily to their satisfaction, in order to get the goodwill of the multitude; after which he offered [the proper] sacrifices, and feasted with his friends. 2.4. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. 2.4. This was foreseen by Varus, who accordingly, after Archelaus was sailed, went up to Jerusalem to restrain the promoters of the sedition, since it was manifest that the nation would not be at rest; so he left one of those legions which he brought with him out of Syria in the city 2.297. 7. But the people were desirous of making Florus ashamed of his attempt, and met his soldiers with acclamations, and put themselves in order to receive him very submissively. 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country;


Subjects of this text:

subject book bibliographic info
aesclepius Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 52
alexandria Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 205
aristides, aelius Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 52
arithmology, five Cover, Philo of Alexandria: On the Change of Names (2023) 205
essenes, link with the therapeutae Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 205
healing, medicines and the essenes, in philo' Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
josephus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
judaism, second temple Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
levites Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
philo of alexandria Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
philos essenes, and the temple sacrificial system Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
philos essenes, piety and holiness of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
philos essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
piety Cover, Philo of Alexandria: On the Change of Names (2023) 205
soul, eye of the Cover, Philo of Alexandria: On the Change of Names (2023) 205
soul Cover, Philo of Alexandria: On the Change of Names (2023) 205
temple, the, sacrificial system of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
therapeutae Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 205
wisdom Cover, Philo of Alexandria: On the Change of Names (2023) 205