Tiresias: The Ancient Mediterranean Religions Source Database

707

Septuagint, Wisdom Of Solomon, 13.6-13.7

nan	Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him.

nan	Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous.

nan	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.

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

38 results

1. Hebrew Bible, Deuteronomy, 4.28-4.29, 32.8 (9th cent. BCE - 3rd cent. BCE)

4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃ 4.29. וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃

4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell." 4.29. But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel."

2. 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."

3. Hebrew Bible, Genesis, 1.14 (9th cent. BCE - 3rd cent. BCE)

1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃

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;"

4. Hebrew Bible, Psalms, 74.17 (9th cent. BCE - 3rd cent. BCE)

74.17. אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃

74.17. Thou hast set all the borders of the earth; Thou hast made summer and winter."

5. Hebrew Bible, 1 Kings, 8.23, 8.25, 8.27-8.53 (8th cent. BCE - 5th cent. BCE)

8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 8.25. וְעַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל שְׁמֹר לְעַבְדְּךָ דָוִד אָבִי אֵת אֲשֶׁר דִּבַּרְתָּ לּוֹ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מִלְּפָנַי יֹשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל רַק אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי כַּאֲשֶׁר הָלַכְתָּ לְפָנָי׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.28. וּפָנִיתָ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּחִנָּתוֹ יְהוָה אֱלֹהָי לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם׃ 8.29. לִהְיוֹת עֵינֶךָ פְתֻחוֹת אֶל־הַבַּיִת הַזֶּה לַיְלָה וָיוֹם אֶל־הַמָּקוֹם אֲשֶׁר אָמַרְתָּ יִהְיֶה שְׁמִי שָׁם לִשְׁמֹעַ אֶל־הַתְּפִלָּה אֲשֶׁר יִתְפַּלֵּל עַבְדְּךָ אֶל־הַמָּקוֹם הַזֶּה׃ 8.31. אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃ 8.32. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 8.52. לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃ 8.53. כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃

8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;" 8.25. Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him saying: There shall not fail thee a man in My sight to sit on the throne of Israel, if only thy children take heed to their way, to walk before Me as thou hast walked before Me." 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!" 8.28. Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;" 8.29. that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place." 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive." 8.31. If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;" 8.32. then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness." 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers." 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;" 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;" 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—" 8.40. that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers." 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—" 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;" 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;" 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause." 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;" 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;" 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;" 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;" 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;" 8.52. that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee." 8.53. For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’"

6. Hebrew Bible, Isaiah, 29.14, 55.6 (8th cent. BCE - 5th cent. BCE)

29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 55.6. דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב׃

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." 55.6. Seek ye the LORD while He may be found, Call ye upon Him while He is near;"

7. Hebrew Bible, Jeremiah, 23.23-23.24, 29.13 (8th cent. BCE - 5th cent. BCE)

23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 23.24. אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃ 29.13. וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם׃

23.23. Am I a God near at hand, saith the LORD, And not a God afar off?" 23.24. Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD." 29.13. And ye shall seek Me, and find Me, when ye shall search for Me with all your heart."

8. 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?"

9. Xenophon, Memoirs, 4.4.19 (5th cent. BCE - 4th cent. BCE)

4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods.

10. Aratus Solensis, Phaenomena, 7-9, 4 (4th cent. BCE - 3rd cent. BCE)

4. καὶ λιμένες· πάντη δὲ Διὸς κεχρήμεθα πάντες.

11. 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.

12. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE)

13. Septuagint, Ecclesiasticus (Siracides), 32.4 (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.

14. Septuagint, Wisdom of Solomon, 2.12, 3.10, 6.10, 7.17-7.20, 13.1-13.5, 13.7-13.19, 14.7-14.31, 15.8, 15.15-15.19 (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. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 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; 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; 13.2. 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. 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. 13.7. 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. 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 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.

15. Anon., Sibylline Oracles, 3.105-3.161 (1st cent. BCE - 5th cent. CE)

3.105. 105 Creation itself together and pick out 3.106. What is pure. No more laughing spheres of light 3.107. Nor night, nor dawn, nor many days of care 3.108. Nor spring, nor winter, nor the summer-time 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus 3.135. 135 Giving to them names both of earth and heaven 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man 3.139. And each one having his own portion reigned 3.140. 140 And fought not; for a father's oaths were there 3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia 3.148. And Aphrodite fond of crowns, Demeter 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin 3.152. And others of the same ancestral blood 3.153. And they judged Cronos should reign king of all 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.156. To rear no male posterity, that he 3.157. Himself might reign when age and fate should come 3.158. To Cronos. And whenever Rhea bore 3.159. Beside her sat the Titans, and all male 3.160. 160 In pieces tore, but let the females live 3.161. To be reared by the mother. But When now

16. Philo of Alexandria, On The Life of Abraham, 87 (1st cent. BCE - 1st cent. CE)

87. But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature.

17. 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;

18. Philo of Alexandria, On The Decalogue, 53-61, 64-66, 76, 79-80, 52 (1st cent. BCE - 1st cent. CE)

19. 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.

20. Philo of Alexandria, On The Creation of The World, 7 (1st cent. BCE - 1st cent. CE)

7. For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation.

21. 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--

22. Philo of Alexandria, On The Special Laws, 1.17-1.20 (1st cent. BCE - 1st cent. CE)

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.

23. Philo of Alexandria, On The Embassy To Gaius, 101-116, 75-100 (1st cent. BCE - 1st cent. CE)

100. Again, he takes with him his caduceus or herald's wand, as a token of reconciliation and peace, for wars receive their respites and terminations by means of heralds, who restore peace; and wars which have no heralds to terminate them cause endless calamities to both parties, both to those who invade their neighbours and to those who are endeavouring to repel the invasion.

24. Josephus Flavius, Jewish Antiquities, 8.108 (1st cent. CE - 1st cent. CE)

8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.”

25. 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.

26. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life

27. 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.

28. 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.

29. 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.

30. New Testament, 2 Corinthians, 3.18 (1st cent. CE - 1st cent. CE)

31. 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.

32. New Testament, Acts, 14.17, 17.29-17.31, 18.6 (1st cent. CE - 2nd cent. CE)

14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!

33. New Testament, Hebrews, 12.18 (1st cent. CE - 1st cent. CE)

12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest

34. New Testament, Romans, 1.18-1.32, 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. 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.

35. New Testament, Luke, 21.24, 24.39 (1st cent. CE - 1st cent. CE)

21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have.

36. New Testament, Matthew, 11.25 (1st cent. CE - 1st cent. CE)

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.

37. Athenagoras, Apology Or Embassy For The Christians, 4.2, 7.2 (2nd cent. CE - 2nd cent. CE)

38. Irenaeus, Refutation of All Heresies, 1.4.3, 1.13.3, 2.19.7, 3.15.2 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
abraham (patriarch)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
acts of the apostles	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
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
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
aratus, phaenomena	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
areopagus speech	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
aristotle and aristotelianism, athenagoras on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205
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
behavior	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
chaldaeans, philos understanding of	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
cicero, marcus tullius	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
cohon, samuel s.	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
custom	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
death	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
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
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
evil	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) 91
finding god, elusive	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
forgiveness	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
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
georgi, dieter	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
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, immaterial conception in platonism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
god, jewish type of	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
god, nearness, stoic view	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
god, nearness to humanity	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
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, 91, 107, 118
god, representations of, father	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 91, 107, 118
god, representations of, judge	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 91
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
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
groping after god	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
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
historical epochs, cyclical	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
honor	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
idolatry, action	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 91, 225
idolatry, error	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 91, 107, 225
idolatry	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
irenaeus, on heresy and sophism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
israel	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54
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)" 138
job	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
law	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 55
life in god and stoicism	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
mark the magician	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
menzel, paul	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
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
minor, lords nearness	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
myth, associated with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
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)" 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
paul, areopagus speech	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
pentateuch	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 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	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 53
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
pneuma (spirit) in paul, as a material phenomenon in paul	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 60
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
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
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
se	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 138
seasons, cyclical change	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
seeing god, human desire	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
septuagint, lukes use	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 394
septuagint, used by author of wisdom of solomon	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 179
socrates, in platos phaedo	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24
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
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)" 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)" 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)" 138
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
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
zeus, aratus, phaenomena	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 632
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