1. Hebrew Bible, Psalms, 23.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, as king and lawgiver Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 312| 23.2. "בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי׃", | 23.2. "He maketh me to lie down in green pastures; He leadeth me beside the still waters.", |
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2. Hebrew Bible, Genesis, 9.20, 29.35, 30.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, lawgiver Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 128; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 245| 29.35. "וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃", 30.18. "וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר־נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר׃", | 9.20. "And Noah, the man of the land, began and planted a vineyard.", 29.35. "And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.", 30.18. "And Leah said: ‘God hath given me my hire, because I gave my handmaid to my husband. And she called his name Issachar.", |
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3. Hebrew Bible, Leviticus, 19.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, lawgiver Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 245| 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", |
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| 4. Homer, Odyssey, 1.32-1.33 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 6. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 9. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
10. Philo of Alexandria, On The Creation of The World, 3, 61 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 128 | 61. To such great and indispensable advantages do the natures of the heavenly bodies and the motions of the stars tend. And to how many other things might I also affirm that they contribute which are as yet unknown to us? for all things are not known to the will of man; but of the things which contribute towards the durability of the universe, those which are established by laws and ordices which God has appointed to be unalterable for ever, are accomplished in every instance and in every country. XX. |
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11. Philo of Alexandria, On Drunkenness, 142, 80 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 128 | 80. Let us now, therefore, proceeding in regular order, speak of the enemies of these persons, men who honour instruction and right reason, among whom are those who are attached to the virtue of one of their parents, being half-perfect companions; these men are the most excellent guardians of the laws which the father, that is to say, right reason, established, and faithful stewards of the customs which education, their mother, instituted; |
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12. New Testament, James, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232| 4.12. εἷς ἔστιν νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι· σὺ δὲ τίς εἶ, ὁ κρίνων τὸν πλησίον; | 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another? |
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| 13. Plotinus, Enneads, 3.2.7, 5.9.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
14. Diogenes Laertius, Lives of The Philosophers, 7.87-7.88, 7.128 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •god, lawgiver Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 245 | 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions. 7.128. For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful. |
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| 15. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
16. Porphyry, Letter To Marcella, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 | 16. Thou wilt best honour God by making thy mind like unto Him, and this thou canst do by virtue alone. For only virtue can draw the soul upward to that which is akin to it. Next to God there is nothing great but virtue, yet God is greater than virtue. And God strengthens the man who |40 does noble deeds. But an evil spirit is the instigator of evil deeds. The wicked soul flies from God, and would fain that His providence did not exist, and it shrinks from the divine law which punishes all the wicked. But the wise man's soul is in harmony with God, and ever beholds Him and dwells with Him. If the ruler takes pleasure in the ruled, then God too cares for the wise man and watches over him. Therefore is the wise man blest, because he is in God's keeping. 'Tis not his speech that is acceptable to God, but his deed; for the wise man honours God even in his silence, while the fool dishonours Him even while praying and offering sacrifice. Thus the wise man only is a priest; he only is beloved by God, and knows how to pray. |
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| 17. Aenas of Gaza, Theophrastus Sive De Animarum Immortalitate Et Corporum Resurrectione Dialogus, 25, 8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 18. Sextus, The Sentences of Sextus, 114 Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 19. Proclus Arabus, Works, 9 Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 20. Maximus Tyrius, Dialexeis, None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 21. Calcidius, In Tim., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 23. Bacchylides, Odes, 15.51-15.52 Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 24. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 25. New Testament, Numenius, 13 Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
| 26. Proclus, Vp, 218 Tagged with subjects: •god, lawgiver Found in books: Schibli (2002), Hierocles of Alexandria, 232 |
