Tiresias: The Ancient Mediterranean Religions Source Database

9250

Philo Of Alexandria, Who Is The Heir, 265

nan and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness.

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32 results
1. Hebrew Bible, Exodus, 3.14 (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.’"
2. Hebrew Bible, Genesis, 12.5-12.7, 12.9, 15.2-15.18, 16.6-16.14, 20.7 (9th cent. BCE - 3rd cent. BCE) 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.7. וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃ 15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 15.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 16.6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃ 16.7. וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃ 16.8. וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃ 16.9. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה שׁוּבִי אֶל־גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ׃ 16.11. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי־שָׁמַע יְהוָה אֶל־עָנְיֵךְ׃ 16.12. וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃ 16.13. וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃ 16.14. עַל־כֵּן קָרָא לַבְּאֵר בְּאֵר לַחַי רֹאִי הִנֵּה בֵין־קָדֵשׁ וּבֵין בָּרֶד׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.9. And Abram journeyed, going on still toward the South." 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 15.7. And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’" 15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’" 15.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’" 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;" 15.14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance." 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’" 15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces." 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 16.6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face." 16.7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur." 16.8. And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’" 16.9. And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’" 16.10. And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude." 16.11. And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction." 16.12. And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’" 16.13. And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’" 16.14. Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered." 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’"
3. Hebrew Bible, Numbers, 11.16, 22.24 (9th cent. BCE - 3rd cent. BCE) 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 22.24. וַיַּעֲמֹד מַלְאַךְ יְהוָה בְּמִשְׁעוֹל הַכְּרָמִים גָּדֵר מִזֶּה וְגָדֵר מִזֶּה׃ 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 22.24. Then the angel of the LORD stood in a hollow way between the vineyards, a fence being on this side, and a fence on that side."
4. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE) 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory."
5. Hebrew Bible, Judges, 3 (8th cent. BCE - 5th cent. BCE)
6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
7. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 248a. that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath
8. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 203a. and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love.
9. Anon., 1 Enoch, 22.3, 22.13 (3rd cent. BCE - 2nd cent. BCE) 22.3. Then Raphael answered, one of the holy angels who was with me, and said unto me: 'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should 22.13. of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.'
10. Anon., Testament of Job, 49-50, 48 (2nd cent. BCE - 2nd cent. CE)
11. Septuagint, Wisdom of Solomon, 9.15 (2nd cent. BCE - 1st cent. BCE) 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.
12. Philo of Alexandria, On The Decalogue, 176, 52-61, 175 (1st cent. BCE - missingth cent. CE)
13. Philo of Alexandria, On Flight And Finding, 183, 186, 182 (1st cent. BCE - missingth cent. CE) 182. The domit part of us, like a fountain, pours forth many powers through the veins of the earth as it were, till they reach the organs of the external senses, that is to say, the eyes, and ears, and nostrils, and other organs; and these organs in every animal are situated about the head and face. Therefore, the face, which is the domit portion of the soul; making the spirit, which is calculated for seeing, reach to the eyes, that which has the power of hearing reach the ears, the spirit of smelling reach the nostrils, that of taste the mouth, and causing that of touch to pervade the whole surface of the body. XXXIII.
14. Philo of Alexandria, On Giants, 20-31, 35, 43-44, 47-49, 52-56, 19 (1st cent. BCE - missingth cent. CE) 19. And, in all such matters, it is impossible for the spirit of God to remain and to pass all its time, as the law-giver himself shows. "For," says Moses, "the Lord said, My spirit shall not remain among men for ever, because they are Flesh.
15. Philo of Alexandria, On The Creation of The World, 71, 54 (1st cent. BCE - missingth cent. CE) 54. For the sight being sent upwards by light and beholding the nature of the stars and their harmonious movement, and the well-ordered revolutions of the fixed stars, and of the planets, some always revolving in the same manner and coming to the same places, and others having double periods in an anomalous and somewhat contrary manner, beholding also, the harmonious dances of all these bodies arranged according to the laws of perfect music, causes an ineffable joy and delight to the soul. And the soul, feasting on a continuous series of spectacles, for one succeeds another, has an insatiable love for beholding such. Then, as is usually the case, it examines with increased curiosity what is the substance of these things which are visible; and whether they have an existence without having been created, or whether they received their origin by creation, and what is the character of their movement, and what the causes are by which everything is regulated. And it is from inquiries into these things that philosophy has arisen, than which no more perfect good has entered into human life. XVIII.
16. Philo of Alexandria, On The Special Laws, 1.13-1.20, 3.1, 4.49 (1st cent. BCE - missingth cent. CE) 1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.15. But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them."{3}{#de 4:19.} With great felicity and propriety has he here called the reception of these bodies as gods, an error; 1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.18. But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see. 1.19. We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutets, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings. 1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering.
17. Philo of Alexandria, On The Virtues, 130, 214, 216-217, 128 (1st cent. BCE - missingth cent. CE) 128. And why in addition to the pains which the animal bears in parturition, should you also inflict other pains from external causes, by the immediate separation of the mother from her offspring? For it is inevitable that she will resist and be indigt when they are thus parted, by reason of the affection implanted by nature in every mother towards her offspring, and especially at the time of their birth; since at this time the breasts are full of milk-like springs, and then if through want of the child which is to suck them the flow of milk receives a check, they become hardened by being distended by the weight of the milk, and the women themselves are overwhelmed with pain.
18. Philo of Alexandria, On The Life of Moses, 1.277 (1st cent. BCE - missingth cent. CE) 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words
19. Philo of Alexandria, Questions On Genesis, 1.90, 2.62 (1st cent. BCE - missingth cent. CE)
20. Philo of Alexandria, Who Is The Heir, 258-259, 264, 266, 294-300, 249 (1st cent. BCE - missingth cent. CE) 249. And about the setting of the sun a trance fell upon Abraham, and, behold, fear with great darkness fell upon Him." Now there is one kind of trance which is sort of frantic delirium, causing infirmity of mind, either through old age, or melancholy, or some other similar cause. There is another kind which is excessive consternation, arising usually from things which happen suddenly and unexpectedly. Another kind is mere tranquility of the mind, arising when it is inclined by nature to be quiet: but that which is the best description of all is a divinely inspired and more vehement sort of enthusiasm, which the race of prophets is subject to.
21. Philo of Alexandria, That God Is Unchangeable, 77-79, 2 (1st cent. BCE - missingth cent. CE) 2. and a mention of the divine spirit has already been made, as he has already stated, that it is very difficult for it to remain throughout all ages in the soul, which is divisible into many parts, and which assumes many forms, and is clothed with a most heavy burden, namely its bulk of flesh; after this spirit, therefore, the angels of God go in unto the daughters of men.
22. Anon., 2 Baruch, 30.2, 50.2 (1st cent. CE - 2nd cent. CE)
23. Dio Chrysostom, Orations, 1.57 (1st cent. CE - missingth cent. CE)
24. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE) 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
25. New Testament, Philippians, 3.19 (1st cent. CE - 1st cent. CE) 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
26. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) 414e. Their presence and power wise men are ever telling us we must look for in Nature and in Matter, where it is manifested, the originating influence being reserved for the Deity, as is right. Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called 'Eurycleis,' but now 'Pythones') enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments. For if he allows himself to become entangled in men's needs, he is prodigal with his majesty and he does not observe the dignity and greatness of his preeminence.""You are right," said Cleombrotus; "but since it is hard to apprehend
27. Ps.-Philo, Biblical Antiquities, 28.6, 28.10, 39.4 (1st cent. CE - 2nd cent. CE)
28. Lucian, Alexander The False Prophet, 13 (2nd cent. CE - 2nd cent. CE) 13. In the fullness of time, his plan took shape. He went one night to the temple foundations, still in process of digging, and with standing water in them which had collected from the rainfall or otherwise; here he deposited a goose egg, into which, after blowing it, he had inserted some new born reptile. He made a resting place deep down in the mud for this and departed. Early next morning he rushed into the market place, naked except for a gold spangled loin cloth; with nothing but this and his scimitar, and shaking his long loose hair, like the fanatics who collect money in the name of Cybele[1], he climbed on to a lofty altar and delivered a harangue, felicitating the city upon the advent of the God now to bless them with his presence. In a few minutes nearly the whole population was on the spot, women, old men, and children included; all was awe, prayer, and adoration. He uttered some unintelligible sounds, which might have been Hebrew or Phoenician[2], but completed his victory over his audience, who could make nothing of what he said, beyond the constant repetition of the names Apollo and Asclepius. [1] Cybele | Great mother goddess of Anatolia. [2] Hebrew or Phoenician | Both are languages from the Central Semitic language subgroup and would have sounded similar to an untrained ear.
29. Maximus of Tyre, Dialexeis, 11.10 (2nd cent. CE - 2nd cent. CE)
30. Origen, Against Celsus, 7.9 (3rd cent. CE - 3rd cent. CE) 7.9. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.
31. Anon., 4 Ezra, 7.37, 7.88-7.101 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.88. Now this is the order of those who have kept the ways of the Most High, when they shall be separated from their mortal body. 7.89. During the time that they lived in it, they laboriously served the Most High, and withstood danger every hour, that they might keep the law of the Lawgiver perfectly. 7.90. Therefore this is the teaching concerning them: 7.91. First of all, they shall see with great joy the glory of him who receives them, for they shall have rest in seven orders. 7.92. The first order, because they have striven with great effort to overcome the evil thought which was formed with them, that it might not lead them astray from life into death. 7.93. The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaits them. 7.94. The third order, they see the witness which he who formed them bears concerning them, that while they were alive they kept the law which was given them in trust. 7.95. The fourth order, they understand the rest which they now enjoy, being gathered into their chambers and guarded by angels in profound quiet, and the glory which awaits them in the last days. 7.96. The fifth order, they rejoice that they have now escaped what is corruptible, and shall inherit what is to come; and besides they see the straits and toil from which they have been delivered, and the spacious liberty which they are to receive and enjoy in immortality. 7.97. The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on. 7.98. The seventh order, which is greater than all that have been mentioned, because they shall rejoice with boldness, and shall be confident without confusion, and shall be glad without fear, for they hasten to behold the face of him whom they served in life and from whom they are to receive their reward when glorified. 7.99. This is the order of the souls of the righteous, as henceforth is announced; and the aforesaid are the ways of torment which those who would not give heed shall suffer hereafter. 7.100. I answered and said, "Will time therefore be given to the souls, after they have been separated from the bodies, to see what you have described to me? 7.101. He said to me, "They shall have freedom for seven days, so that during these seven days they may see the things of which you have been told, and afterwards they shall be gathered in their habitations.
32. Anon., Apocalypse of Abraham, 15.7

Subjects of this text:

subject	book bibliographic info
afterlife conceptions	Keener(2005), First-Second Corinthians, 178
allegory,allegorical interpretation,philo	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
allegory,allegorical interpretation	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
ammonius	Levison (2009), Filled with the Spirit, 158
angels,recitations of	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
ascent of mind or soul	Levison (2009), Filled with the Spirit, 164
athenagoras	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
balaam	Levison (2009), Filled with the Spirit, 158; Levison (2023), The Greek Life of Adam and Eve. 508
banishment	Levison (2023), The Greek Life of Adam and Eve. 508
blessing	Levison (2023), The Greek Life of Adam and Eve. 508
body	Levison (2023), The Greek Life of Adam and Eve. 508
breast	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
chaldeans,abraham contrasted with	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
children,formation	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
christian texts	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
cosmology,ancient	Keener(2005), First-Second Corinthians, 178
darkness	Levison (2023), The Greek Life of Adam and Eve. 508
dead sea scrolls	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
delphi	Levison (2009), Filled with the Spirit, 158, 164
divinizing,essence	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
doctrine,christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
dodona	Levison (2009), Filled with the Spirit, 164
dreams	Levison (2009), Filled with the Spirit, 158, 164
eternal vs. mortal	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
eurycleis	Levison (2009), Filled with the Spirit, 158
ezekiel	Levison (2009), Filled with the Spirit, 164
false prophets	Levison (2009), Filled with the Spirit, 158
filled/filled with,,wisdom	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
fire	Levison (2009), Filled with the Spirit, 164
formation,soul	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
god,cosmos as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
god,primal	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
harran	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
heaven,sound of	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
heavenly chorus	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
heavenly temple	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
hebrew scriptures	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
human/humankind	Levison (2009), Filled with the Spirit, 158
hymns	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
infants,plastic	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
inspiration,divine	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
inspiration	Levison (2009), Filled with the Spirit, 158, 164
israel	Levison (2023), The Greek Life of Adam and Eve. 508
jew/jewish,literature/ authors	Levison (2009), Filled with the Spirit, 158, 164
judaism,pneuma (spirit)	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
judaism,prophecy,classic statement	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
judaism,prophetic spirit,summary	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 227
judaism,spirit of prophecy	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
judaism,sun,symbol of human mind	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
judaism and christianity	Keener(2005), First-Second Corinthians, 178
judaism in egypt,philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
judaism in egypt	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
kenaz	Levison (2009), Filled with the Spirit, 164
knowledge	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
lamprias' "151.0_164.0@law,god's" "151.0_158.0@law,god's"	Levison (2009), Filled with the Spirit, 158
literature	Levison (2009), Filled with the Spirit, 158, 164
logos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
migrations of abraham,allegorical interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
migrations of abraham,second	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
migrations of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
mortal vs. eternal	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
moses	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
mother,and infant	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
mystic,mystical	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
names of god,masculine participle	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
neuter participle	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
nourishment/nurturance,and nurture	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
nurse	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
oracles	Levison (2009), Filled with the Spirit, 158
orpheus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
perception of god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
philo judaeus	Levison (2009), Filled with the Spirit, 158, 164
philo judeas	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
philo of alexandria,abrahams prophetic inspiration	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
philo of alexandria,ecstasy,four types	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
philo of alexandria	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
philosopher	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
philosophy	Keener(2005), First-Second Corinthians, 178
plato	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
platonism,middle	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
plutarch	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
pneuma	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
poetry	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
priestess	Levison (2009), Filled with the Spirit, 158, 164
prophet,false	Levison (2009), Filled with the Spirit, 158
propheteticecy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
pseudo-philo	Levison (2009), Filled with the Spirit, 164
pythia at delphi	Levison (2009), Filled with the Spirit, 164
pythones	Levison (2009), Filled with the Spirit, 158
salvation	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
scholarship,,philonic	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
sin	Levison (2009), Filled with the Spirit, 164
soul,wax	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 64
sounds,heavenly	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67
spirit,characterizations as,breath (life itself)	Levison (2009), Filled with the Spirit, 158, 164
spirit,characterizations as,voice	Levison (2009), Filled with the Spirit, 158
spirit,divine	Levison (2023), The Greek Life of Adam and Eve. 508
spirit,effects of,,wisdom	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
spirit,effects of,ecstasy/frenzy	Levison (2009), Filled with the Spirit, 158, 164
spirit,effects of,enthusiasm	Levison (2009), Filled with the Spirit, 164
spirit,effects of,memory,loss of	Levison (2009), Filled with the Spirit, 164
spirit,effects of,mental control,loss of	Levison (2009), Filled with the Spirit, 158, 164
spirit,modes of presence,departing	Levison (2009), Filled with the Spirit, 158, 164
spirit,modes of presence,indwelling	Levison (2009), Filled with the Spirit, 164
spirit,modes of presence,leaping upon	Levison (2009), Filled with the Spirit, 164
spirit,modes of presence,possessing	Levison (2009), Filled with the Spirit, 158
spirit,modes of presence,prompting	Levison (2009), Filled with the Spirit, 158
spirit,modes of presence,receiving of	Levison (2009), Filled with the Spirit, 158, 164
spirit,modes of presence,springing upon	Levison (2009), Filled with the Spirit, 164
spirit,philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226, 227
spirit,vocal chords,using	Levison (2009), Filled with the Spirit, 158
spirit	Levison (2023), The Greek Life of Adam and Eve. 508
sympathy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 861
synoptic gospels'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286
the cosmos,as object of worship	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
voice	Levison (2023), The Greek Life of Adam and Eve. 508
wilderness,migration to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
λόγος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
τὸ ὄν	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220
ὁ ὤν	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220