Tiresias: The Ancient Mediterranean Religions Source Database

707

Septuagint, Wisdom Of Solomon, 13.2
nan The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners.
nan but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world.

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

43 results
1. Hebrew Bible, Song of Songs, 1.5-1.6, 5.11 (9th cent. BCE - 3rd cent. BCE) 1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6. אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃ 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6. Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’ 5.11. His head is as the most fine gold, His locks are curled, And black as a raven.
2. Hebrew Bible, Deuteronomy, 32.23-32.24, 33.14 (9th cent. BCE - 3rd cent. BCE) 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 33.14. וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים׃ 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust." 33.14. And for the precious things of the fruits of the sun, And for the precious things of the yield of the moons,"
3. Hebrew Bible, Exodus, 7.11 (9th cent. BCE - 3rd cent. BCE) 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts."
4. Hebrew Bible, Genesis, 1.14, 37.9 (9th cent. BCE - 3rd cent. BCE) 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 37.9. וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי׃ 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 37.9. And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’"
5. Hebrew Bible, Job, 25.5, 31.27 (9th cent. BCE - 3rd cent. BCE) 25.5. הֵן עַד־יָרֵחַ וְלֹא יַאֲהִיל וְכוֹכָבִים לֹא־זַכּוּ בְעֵינָיו׃ 25.5. Behold, even the moon hath no brightness, And the stars are not pure in His sight;"
6. Hebrew Bible, Joel, 2.10, 3.4, 4.15 (9th cent. BCE - 3rd cent. BCE) 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 4.15. שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃ 2.10. Before them the earth quaketh, The heavens tremble; The sun and the moon are become black, And the stars withdraw their shining." 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come. 4.15. The sun and the moon are become black, And the stars withdraw their shining."
7. Hebrew Bible, Leviticus, 13.37 (9th cent. BCE - 3rd cent. BCE) 13.37. וְאִם־בְּעֵינָיו עָמַד הַנֶּתֶק וְשֵׂעָר שָׁחֹר צָמַח־בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵן׃ 13.37. But if the scall stay in its appearance, and black hair be grown up therein; the scall is healed, he is clean; and the priest shall pronounce him clean."
8. Hebrew Bible, Psalms, 8.4, 104.19, 148.3 (9th cent. BCE - 3rd cent. BCE) 8.4. כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃ 104.19. עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 8.4. When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;" 104.19. Who appointedst the moon for seasons; The sun knoweth his going down." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light."
9. Hebrew Bible, Habakkuk, 3.11 (8th cent. BCE - 6th cent. BCE) 3.11. שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ׃ 3.11. The sun and moon stand still in their habitation; at the light of Thine arrows as they go, At the shining of Thy glittering spear."
10. Hebrew Bible, Isaiah, 13.9-13.11, 29.14, 60.19-60.20 (8th cent. BCE - 5th cent. BCE) 13.11. וּפָקַדְתִּי עַל־תֵּבֵל רָעָה וְעַל־רְשָׁעִים עֲוֺנָם וְהִשְׁבַּתִּי גְּאוֹן זֵדִים וְגַאֲוַת עָרִיצִים אַשְׁפִּיל׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 60.19. לֹא־יִהְיֶה־לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם וּלְנֹגַהּ הַיָּרֵחַ לֹא־יָאִיר לָךְ וְהָיָה־לָךְ יְהוָה לְאוֹר עוֹלָם וֵאלֹהַיִךְ לְתִפְאַרְתֵּךְ׃ 13.10. For the stars of heaven and the constellations thereof Shall not give their light; The sun shall be darkened in his going forth, And the moon shall not cause her light to shine." 13.11. And I will visit upon the world their evil, And upon the wicked their iniquity; And I will cause the arrogancy of the proud to cease, And will lay low the haughtiness of the tyrants." 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 60.19. The sun shall be no more thy light by day, Neither for brightness shall the moon give light unto thee; But the LORD shall be unto thee an everlasting light, And thy God thy glory." 60.20. Thy sun shall no more go down, Neither shall thy moon withdraw itself; For the LORD shall be thine everlasting light, And the days of thy mourning shall be ended."
11. Hebrew Bible, Jeremiah, 14.12, 21.9, 24.10, 27.13, 29.17-29.18, 31.35, 32.36, 38.2, 42.17, 42.22, 44.13 (8th cent. BCE - 5th cent. BCE) 14.12. כִּי יָצֻמוּ אֵינֶנִּי שֹׁמֵעַ אֶל־רִנָּתָם וְכִי יַעֲלוּ עֹלָה וּמִנְחָה אֵינֶנִּי רֹצָם כִּי בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אָנֹכִי מְכַלֶּה אוֹתָם׃ 21.9. הַיֹּשֵׁב בָּעִיר הַזֹּאת יָמוּת בַּחֶרֶב וּבָרָעָב וּבַדָּבֶר וְהַיּוֹצֵא וְנָפַל עַל־הַכַּשְׂדִּים הַצָּרִים עֲלֵיכֶם יחיה [וְחָיָה] וְהָיְתָה־לּוֹ נַפְשׁוֹ לְשָׁלָל׃ 27.13. לָמָּה תָמוּתוּ אַתָּה וְעַמֶּךָ בַּחֶרֶב בָּרָעָב וּבַדָּבֶר כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־הַגּוֹי אֲשֶׁר לֹא־יַעֲבֹד אֶת־מֶלֶךְ בָּבֶל׃ 29.17. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מְשַׁלֵּחַ בָּם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר וְנָתַתִּי אוֹתָם כַּתְּאֵנִים הַשֹּׁעָרִים אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃ 29.18. וְרָדַפְתִּי אַחֲרֵיהֶם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וּנְתַתִּים לזועה [לְזַעֲוָה] לְכֹל מַמְלְכוֹת הָאָרֶץ לְאָלָה וּלְשַׁמָּה וְלִשְׁרֵקָה וּלְחֶרְפָּה בְּכָל־הַגּוֹיִם אֲשֶׁר־הִדַּחְתִּים שָׁם׃ 31.35. כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃ 32.36. וְעַתָּה לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֶל־הָעִיר הַזֹּאת אֲשֶׁר אַתֶּם אֹמְרִים נִתְּנָה בְּיַד מֶלֶךְ־בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדָּבֶר׃ 38.2. וַיֹּאמֶר יִרְמְיָהוּ לֹא יִתֵּנוּ שְׁמַע־נָא בְּקוֹל יְהוָה לַאֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ וְיִיטַב לְךָ וּתְחִי נַפְשֶׁךָ׃ 38.2. כֹּה אָמַר יְהוָה הַיֹּשֵׁב בָּעִיר הַזֹּאת יָמוּת בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וְהַיֹּצֵא אֶל־הַכַּשְׂדִּים יחיה [וְחָיָה] וְהָיְתָה־לּוֹ נַפְשׁוֹ לְשָׁלָל וָחָי׃ 42.17. וְיִהְיוּ כָל־הָאֲנָשִׁים אֲשֶׁר־שָׂמוּ אֶת־פְּנֵיהֶם לָבוֹא מִצְרַיִם לָגוּר שָׁם יָמוּתוּ בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וְלֹא־יִהְיֶה לָהֶם שָׂרִיד וּפָלִיט מִפְּנֵי הָרָעָה אֲשֶׁר אֲנִי מֵבִיא עֲלֵיהֶם׃ 42.22. וְעַתָּה יָדֹעַ תֵּדְעוּ כִּי בַּחֶרֶב בָּרָעָב וּבַדֶּבֶר תָּמוּתוּ בַּמָּקוֹם אֲשֶׁר חֲפַצְתֶּם לָבוֹא לָגוּר שָׁם׃ 44.13. וּפָקַדְתִּי עַל הַיּוֹשְׁבִים בְּאֶרֶץ מִצְרַיִם כַּאֲשֶׁר פָּקַדְתִּי עַל־יְרוּשָׁלִָם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר׃ 14.12. When they fast, I will not hear their cry; and when they offer burnt-offering and meal-offering, I will not accept them; but I will consume them by the sword, and by the famine, and by the pestilence.’" 21.9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and falleth away to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey." 24.10. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.’" 27.13. Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken concerning the nation that will not serve the king of Babylon?" 29.17. thus saith the LORD of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad." 29.18. And I will pursue after them with the sword, with the famine, and with the pestilence, and will make them a horror unto all the kingdoms of the earth, a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them;" 31.35. Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:" 32.36. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say: It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence:" 38.2. ’Thus saith the LORD: He that remaineth in this city shall die by the sword, by the famine, and by the pestilence; but he that goeth forth to the Chaldeans shall live, and his life shall be unto him for a prey, and he shall live." 42.17. So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence; and none of them shall remain or escape from the evil that I will bring upon them." 42.22. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go to sojourn there.’" 44.13. For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence;"
12. Hebrew Bible, Joshua, 10.12-10.13 (8th cent. BCE - 5th cent. BCE) 10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’" 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day."
13. Hesiod, Works And Days, 155 (8th cent. BCE - 7th cent. BCE) 155. of no black iron. Later, when they died
14. Homer, Iliad, 2.834 (8th cent. BCE - 7th cent. BCE) 2.834. /these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on.
15. Hebrew Bible, Ezekiel, 5.17, 6.11, 12.16, 14.21, 32.7-32.8 (6th cent. BCE - 5th cent. BCE) 5.17. וְשִׁלַּחְתִּי עֲלֵיכֶם רָעָב וְחַיָּה רָעָה וְשִׁכְּלֻךְ וְדֶבֶר וָדָם יַעֲבָר־בָּךְ וְחֶרֶב אָבִיא עָלַיִךְ אֲנִי יְהוָה דִּבַּרְתִּי׃ 6.11. כֹּה־אָמַר אֲדֹנָי יְהוִה הַכֵּה בְכַפְּךָ וּרְקַע בְּרַגְלְךָ וֶאֱמָר־אָח אֶל כָּל־תּוֹעֲבוֹת רָעוֹת בֵּית יִשְׂרָאֵל אֲשֶׁר בַּחֶרֶב בָּרָעָב וּבַדֶּבֶר יִפֹּלוּ׃ 12.16. וְהוֹתַרְתִּי מֵהֶם אַנְשֵׁי מִסְפָּר מֵחֶרֶב מֵרָעָב וּמִדָּבֶר לְמַעַן יְסַפְּרוּ אֶת־כָּל־תּוֹעֲבוֹתֵיהֶם בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁם וְיָדְעוּ כִּי־אֲנִי יְהוָה׃ 14.21. כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 32.7. וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃ 32.8. כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃ 5.17. and I will send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.’" 6.11. Thus saith the Lord GOD: Smite with thy hand, and stamp with thy foot, and say: Alas! because of all the evil abominations of the house of Israel; for they shall fall by the sword, by the famine, and by the pestilence." 12.16. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am the LORD.’" 14.21. For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast." 32.7. And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light." 32.8. All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD."
16. Hebrew Bible, Ecclesiastes, 7.16 (5th cent. BCE - 2nd cent. BCE) 7.16. אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם׃ 7.16. Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself?"
17. Sophocles, Oedipus The King, 29 (5th cent. BCE - 5th cent. BCE)
18. Anon., 1 Enoch, 85.3, 86.2, 89.9 (3rd cent. BCE - 2nd cent. BCE) 86.2. from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began 89.9. retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them. 72. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world,and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven,,and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and six portals in which the sun sets and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other,in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the,circumference of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. ' that ') portal and,shines in the face of the heaven. In this way he rises in the first month in the great portal, which,is the fourth [those six portals in the cast]. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in,their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty,,mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth,morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth,portal. And then the day becomes longer by two parts and amounts to eleven parts, and the night,becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth",portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day,becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the,sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished,,the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for,thirty mornings, and sets in the west again in the fifth western portal. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one-,and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to,nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises,thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight,parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises,in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. And on that day the night amounts to eleven,parts and the day to seven parts. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty,mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and,the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west,opposite to it. And on that night has the night decreased in length by a ninth part, and the night,has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising,and setting. And on that day the night decreases in length, and the night amounts to ten parts,and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven.,On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night,is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise-through the course,of the sun these distinctions are made (lit. ' they are separated '). So it comes that its course becomes",daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, for ever and ever. And that which (thus) rises is the great luminary, and is so named according to,its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal.
19. Anon., Psalms of Solomon, 13.2-13.3 (2nd cent. BCE - 1st cent. BCE)
20. Cicero, On The Nature of The Gods, 2.33-2.39, 2.57-2.58 (2nd cent. BCE - 1st cent. BCE) 2.33. Again, if we wish to proceed from the first rudimentary orders of being to the last and most perfect, we shall necessarily arrive in the end at deity. We notice the sustaining power of nature first in the members of the vegetable kingdom, towards which her bounty was limited to providing for their preservation by means of the faculties of nurture and growth. 2.34. Upon the animals she bestowed sensation and motion, and an appetite or impulse to approach things wholesome and retire from things harmful. For man she amplified her gift by the addition of reason, whereby the appetites might be controlled, and alternately indulged and held in check. But the fourth and highest grade is that of beings born by nature good and wise, and endowed from the outset with the innate attributes of right reason and consistency; this must be held to be above the level of man: it is the attribute of god, that is, of the world, which must needs possess that perfect and absolute reason of which I spoke. 2.35. Again, it is undeniable that every organic whole must have an ultimate ideal of perfection. As in vines or cattle we see that, unless obstructed by some force, nature progresses on a certain path of her own to her goal of full development, and as in painting, architecture and the other arts and crafts there is an ideal of perfect workmanship, even so and far more in the world of nature as a whole there must be a process towards completeness and perfection. The various limited modes of being may encounter many external obstacles to hinder their perfect realization, but there can be nothing that can frustrate nature as a whole, since she embraces and contains within herself all modes of being. Hence it follows that there must exist this fourth and highest grade, unassailable by any external force. 2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine. 2.37. In fact there is nothing else beside the world that has nothing wanting, but is fully equipped and complete and perfect in all its details and parts. For as Chrysippus cleverly puts it, just as a shield-case is made for the sake of a shield and a sheath for the sake of a sword, so everything else except the world was created for the sake of some other thing; thus the cornº and fruits produced by the earth were created for the sake of animals, and animals for the sake of man: for example the horse for riding, the ox for ploughing, the dog for hunting and keeping guard; man himself however came into existence for the purpose of contemplating and imitating the world; he is by no means perfect, but he is 'a small fragment of that which is perfect.' 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. 2.57. I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind.
21. Septuagint, Ecclesiasticus (Siracides), 32.4, 43.6-43.8 (2nd cent. BCE - 2nd cent. BCE) 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season.
22. Septuagint, Wisdom of Solomon, 2.12, 2.23, 6.10, 7.17-7.20, 7.26, 12.23-12.24, 12.27, 13.1, 13.3-13.19, 14.7-14.8, 14.12-14.31, 15.8, 15.15-15.19, 18.9 (2nd cent. BCE - 1st cent. BCE) 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.23. for God created man for incorruption,and made him in the image of his own eternity 6.10. For they will be made holy who observe holy things in holiness,and those who have been taught them will find a defense. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons 7.19. the cycles of the year and the constellations of the stars 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 12.23. Therefore those who in folly of life lived unrighteously thou didst torment through their own abominations. 12.24. For they went far astray on the paths of error,accepting as gods those animals which even their enemies despised;they were deceived like foolish babes. 12.27. For when in their suffering they became incensed at those creatures which they had thought to be gods, being punished by means of them,they saw and recognized as the true God him whom they had before refused to know. Therefore the utmost condemnation came upon them. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator. 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 13.11. A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark,and then with pleasing workmanship make a useful vessel that serves lifes needs 13.12. and burn the castoff pieces of his work to prepare his food, and eat his fill. 13.13. But a castoff piece from among them, useful for nothing,a stick crooked and full of knots,he takes and carves with care in his leisure,and shapes it with skill gained in idleness;he forms it like the image of a man 13.14. or makes it like some worthless animal,giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint; 13.15. then he makes for it a niche that befits it,and sets it in the wall, and fastens it there with iron. 13.16. So he takes thought for it, that it may not fall,because he knows that it cannot help itself,for it is only an image and has need of help. 13.17. When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing. 13.18. For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; 13.19. for money-making and work and success with his hands he asks strength of a thing whose hands have no strength. 14.7. For blessed is the wood by which righteousness comes. 14.8. But the idol made with hands is accursed, and so is he who made it;because he did the work, and the perishable thing was named a god. 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life 14.13. for neither have they existed from the beginning nor will they exist for ever. 14.14. For through the vanity of men they entered the world,and therefore their speedy end has been planned. 14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.16. Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped. 14.17. When men could not honor monarchs in their presence, since they lived at a distance,they imagined their appearance far away,and made a visible image of the king whom they honored,so that by their zeal they might flatter the absent one as though present. 14.18. Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship. 14.19. For he, perhaps wishing to please his ruler,skilfully forced the likeness to take more beautiful form 14.20. and the multitude, attracted by the charm of his work,now regarded as an object of worship the one whom shortly before they had honored as a man. 14.21. And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared. 14.22. Afterward it was not enough for them to err about the knowledge of God,but they live in great strife due to ignorance,and they call such great evils peace. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs 14.24. they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery 14.25. and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury 14.26. confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 14.27. For the worship of idols not to be named is the beginning and cause and end of every evil. 14.28. For their worshipers either rave in exultation,or prophesy lies,or live unrighteously, or readily commit perjury; 14.29. for because they trust in lifeless idols they swear wicked oaths and expect to suffer no harm. 14.30. But just penalties will overtake them on two counts:because they thought wickedly of God in devoting themselves to idols,and because in deceit they swore unrighteously through contempt for holiness. 14.31. For it is not the power of the things by which men swear,but the just penalty for those who sin,that always pursues the transgression of the unrighteous. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 18.9. For in secret the holy children of good men offered sacrifices,and with one accord agreed to the divine law,that the saints would share alike the same things,both blessings and dangers;and already they were singing the praises of the fathers.
23. Philo of Alexandria, On The Confusion of Tongues, 144 (1st cent. BCE - 1st cent. CE) 144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things;
24. Philo of Alexandria, On The Decalogue, 53-61, 64-66, 76, 79-80, 52 (1st cent. BCE - 1st cent. CE)
25. Philo of Alexandria, On Drunkenness, 110, 109 (1st cent. BCE - 1st cent. CE) 109. On which account, beginning to make gods for himself, he has filled the world with images and statues, and innumerable other representations, made out of all kinds of different materials, fashioned by painters and statuaries, whom the lawgiver banished to a distance form his state, proposing both publicly and privately great rewards and surpassing honours to them, by which conduct he has brought about a contrary result to that which he intended, namely, impiety instead of religion.
26. Philo of Alexandria, On The Creation of The World, 7, 172 (1st cent. BCE - 1st cent. CE) 172. For it follows of necessity that the Creator must always care for that which he has created, just as parents do also care for their children. And he who has learnt this not more by hearing it than by his own understanding, and has impressed on his own soul these marvellous facts which are the subject of so much contentionùnamely, that God has a being and existence, and that he who so exists is really one, and that he has created the world, and that he has created it one as has been stated, having made it like to himself in singleness; and that he exercises a continual care for that which he has created will live a happy and blessed life, stamped with the doctrines of piety and holiness.
27. Philo of Alexandria, On The Posterity of Cain, 101 (1st cent. BCE - 1st cent. CE) 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--
28. Philo of Alexandria, On The Special Laws, 1.3, 1.17-1.20, 1.33-1.35 (1st cent. BCE - 1st cent. CE) 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 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. 1.33. It has invariably happened that the works which they have made have been, in some degree, the proofs of the character of the workmen; for who is there who, when he looks upon statues or pictures, does not at once form an idea of the statuary or painter himself? And who, when he beholds a garment, or a ship, or a house, does not in a moment conceive a notion of the weaver, or shipbuilder, or architect, who has made them? And if any one comes into a well-ordered city, in which all parts of the constitution are exceedingly well arranged and regulated, what other idea will he entertain but that this city is governed by wise and virtuous rulers? 1.34. He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system; 1.35. for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.VII.
29. Philo of Alexandria, On The Life of Moses, 2.12 (1st cent. BCE - 1st cent. CE) 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers
30. Anon., The Life of Adam And Eve, 22.4, 23.2, 35.4-36.3 (1st cent. CE - 5th cent. CE)
31. Josephus Flavius, Against Apion, 2.251 (1st cent. CE - 1st cent. CE) 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper.
32. New Testament, 1 Corinthians, 1.19-1.29, 3.18-3.20 (1st cent. CE - 1st cent. CE) 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless.
33. New Testament, 1 Timothy, 1.4, 4.7 (1st cent. CE - 1st cent. CE) 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness.
34. New Testament, 2 Peter, 1.16 (1st cent. CE - 1st cent. CE) 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
35. New Testament, 2 Corinthians, 3.3, 3.18 (1st cent. CE - 1st cent. CE)
36. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE) 4.4. and will turn away their ears from the truth, and turn aside to fables.
37. New Testament, Apocalypse, 6.8 (1st cent. CE - 1st cent. CE) 6.8. And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him.
38. New Testament, Galatians, 4.10 (1st cent. CE - 1st cent. CE) 4.10. You observe days, months,seasons, and years.
39. New Testament, Romans, 1.18-1.32, 2.1, 8.6, 8.9, 8.11 (1st cent. CE - 1st cent. CE) 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
40. New Testament, Matthew, 5.36, 11.25 (1st cent. CE - 1st cent. CE) 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
41. Athenagoras, Apology Or Embassy For The Christians, 4.2, 7.2 (2nd cent. CE - 2nd cent. CE)
42. Irenaeus, Refutation of All Heresies, 1.4.3, 1.13.3, 2.19.7, 3.15.2 (2nd cent. CE - 3rd cent. CE)
43. Anon., Letter of Aristeas, 132 132. punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to

Subjects of this text:

subject	book bibliographic info
abraham	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
adam, gods handiwork, as	Levison, The Greek Life of Adam and Eve (2023) 409
adam, punishment of	Levison, The Greek Life of Adam and Eve (2023) 409
age, childhood, child	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
alexandria, jewish community of	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
alexandria	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
angels	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
anger, wild	Levison, The Greek Life of Adam and Eve (2023) 409
anger	Levison, The Greek Life of Adam and Eve (2023) 870
animal apocalypse	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
apostle, paul	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
aristotle and aristotelianism, athenagoras on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
arrogance/arrogant	Levison, The Greek Life of Adam and Eve (2023) 870
athenagoras, aëtian placita and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
aëtius placita, athenagoras and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
aëtius placita, hermias and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
aëtius placita	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
babylon	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
beast, wild	Levison, The Greek Life of Adam and Eve (2023) 409
beast	Levison, The Greek Life of Adam and Eve (2023) 409
beasts	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
behavior	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
bull-calf, horse	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
bull-calf	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
cain	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
calf	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
cattle	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
chaldaeans, philos understanding of	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
childbirth, pain (agony) of	Levison, The Greek Life of Adam and Eve (2023) 679
christian/christianity	Levison, The Greek Life of Adam and Eve (2023) 409
cloud	Levison, The Greek Life of Adam and Eve (2023) 870
confession	Levison, The Greek Life of Adam and Eve (2023) 679
custom	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
darkness	Levison, The Greek Life of Adam and Eve (2023) 870
day, god (lord), of	Levison, The Greek Life of Adam and Eve (2023) 870
day, judgment, of	Levison, The Greek Life of Adam and Eve (2023) 409
death	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
dialogue	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
dibelius, m.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91
divine being, aion	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
divine being, elements	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
egypt	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
elaboration	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
eleazar, high priest	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
elements of the world	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91
eristic, connection with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
eschatology, afterlife	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
euhemerus of messene	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
evil	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
exhortation	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
faith (belief, fidelity, trust), human	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
false worship, nature worship	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69, 70, 71, 107
false worship, theriolatry	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 225
false worship, thinking wrongly about god	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 92
famine	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
fear of god	Levison, The Greek Life of Adam and Eve (2023) 409
flesh, sin of	Levison, The Greek Life of Adam and Eve (2023) 679
forgiveness	Levison, The Greek Life of Adam and Eve (2023) 409; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
fornication	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
four horsemen	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
freedom, freed persons	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
gender	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
gentiles	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
gnosticism, as sophistical	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
god, and pneuma	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 59, 60
god, father of the whole creation, as	Levison, The Greek Life of Adam and Eve (2023) 409
god, fear of	Levison, The Greek Life of Adam and Eve (2023) 409
god, holy one, as	Levison, The Greek Life of Adam and Eve (2023) 409
god, immaterial conception in platonism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
god, jael, as	Levison, The Greek Life of Adam and Eve (2023) 409
god, jewish type of	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
god, material conception in stoicism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91
god, no ontology of in paul	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 59
god, representations of, creator	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69, 70, 71, 92, 107, 118
god, representations of, father	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 107, 118
god, representations of, king	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 107, 118
god, representations of, true existence	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69, 70, 71, 107
god, stoic argument for	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24, 60
gods	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
gratitude	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
greek. see also ethnography education	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
hades	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
hair	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
hands, god, of	Levison, The Greek Life of Adam and Eve (2023) 409
health	Levison, The Greek Life of Adam and Eve (2023) 679
heart	Levison, The Greek Life of Adam and Eve (2023) 870
hellenistic-roman judaism	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
hellenistic judaism, conservatives	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
hellenistic judaism, religious divisions in	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
heresy, division/multiplicity of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
heresy, human origin of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
hermias, aëtian placita and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
hermias, ridicule of the outside philosophers	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
honor	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
horse, black	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
horse, white	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
identity	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
idol/idol worship/idolatry	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
idolatry, action	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 92, 225
idolatry, error	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 92, 107, 225
idolatry	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
image of god	Levison, The Greek Life of Adam and Eve (2023) 409
impurity	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
irenaeus, on heresy and sophism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
israel	Levison, The Greek Life of Adam and Eve (2023) 870; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
jesus	Levison, The Greek Life of Adam and Eve (2023) 679
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
jewish literature	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
jewish succession, orthodox borrowings from jewish heresiology	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
jewish tradition	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
jews	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138
job	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
judaism, alexandrian	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
judgement	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
king	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
kingdom	Levison, The Greek Life of Adam and Eve (2023) 679
law	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
mark the magician	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
middle ages	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
middle platonism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
mind, cognition	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
mind, observation	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
mind	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
monotheism	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
moon	Levison, The Greek Life of Adam and Eve (2023) 870
moses	Levison, The Greek Life of Adam and Eve (2023) 679
myth, associated with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
mythology	Levison, The Greek Life of Adam and Eve (2023) 870
nan, action	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
nan, anger	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138
nan, argumentation	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
nan, argumentative te	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
nan, audience	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
nature, natural phenomena, air	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
nature, natural phenomena, fire	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
nature, natural phenomena, heaven, sky	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
nature, natural phenomena, stars	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
nature, natural phenomena, wind	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
nature, natural phenomena	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
new testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
oath	Levison, The Greek Life of Adam and Eve (2023) 679
pagan	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
pentateuch	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
personal terms	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91
pestilence	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
philo judaeus	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
philo of alexandria, on stoic cosmology and theology	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
philo of alexandria	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
philosophy, distinguished from sects	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
philosophy	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
plato and platonism, athenagoras on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
platonism, in philo	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
pneuma (spirit) in paul, as a material phenomenon in paul	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 59, 60
polytheism	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
prayers, eve, of	Levison, The Greek Life of Adam and Eve (2023) 679
progressive te	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
proverbs	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
pseudo-aristeas, compared with pseudo-hecataeus	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
pseudo-hecataeus, on the jews, compared with pseudo-aristeas	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
punishment	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
rationale	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
reconfiguration	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137
recontextualization	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
religion passim, ancestor worship	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
religion passim, idolatry	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
religion passim, impiety	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
religion passim, magic	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
religion passim, mystery cults, initiation	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
religion passim, origin of religion	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
religion passim, piety	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
religion passim, priest(hood)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
repetitive te	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
rhetoric, inclusio	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 69
rhetoric/rhetorical	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
sackcloth	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
se	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
septuagint, used by author of wisdom of solomon	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
sinner	Levison, The Greek Life of Adam and Eve (2023) 409, 870
socrates, in platos phaedo	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
solomon	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 260
sophistry, heresy connected to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
source	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
stoicism, in philo	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
stoicism, in wisdom of solomon	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 23, 24
stoics	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179; Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 257
stoics and stoicism, athenagoras on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
submission	Levison, The Greek Life of Adam and Eve (2023) 409
sun	Levison, The Greek Life of Adam and Eve (2023) 870
sword	Levison, The Greek Life of Adam and Eve (2023) 409; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
teeth	Levison, The Greek Life of Adam and Eve (2023) 409
temple	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
textures, ideological	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138
thales, athenagoras on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
theme	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138
thinking	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
topics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
topos/topoi	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 137, 138
transgression, adam, of	Levison, The Greek Life of Adam and Eve (2023) 645
underworld	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 179
valentinians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
vice, immorality	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
vision, eve, of	Levison, The Greek Life of Adam and Eve (2023) 870
wisdom, literature	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55
wisdom of solomon, and platonism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 23, 24
wisdom of solomon, and stoicism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 23, 24
wisdom of solomon	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 23, 24, 91
world in paul, its elements'	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 91
wrath	Levison, The Greek Life of Adam and Eve (2023) 870
μεταχαράσσειν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
μισθός	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
μῦθος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
σοφιστεία	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
σοφίζειν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145