The Ancient Mediterranean Religions Index Database

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212 results for "gods"

1. Septuagint, 1 Esdras, 8.65-9.36, 8.71, 8.72, 8.73, 8.74, 8.75, 8.76, 8.77, 8.78, 8.79, 8.80, 8.81, 8.82, 8.83, 8.84, 8.85, 8.86, 8.87, 9.40 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 187

2. Hebrew Bible, Leviticus, 21.16-21.21, 22.20-22.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, cause of good things Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 214

21.16. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 21.17. דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃ 21.18. כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃ 21.19. אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃ 21.21. כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃ 22.21. וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃ 22.22. עַוֶּרֶת אוֹ שָׁבוּר אוֹ־חָרוּץ אוֹ־יַבֶּלֶת אוֹ גָרָב אוֹ יַלֶּפֶת לֹא־תַקְרִיבוּ אֵלֶּה לַיהוָה וְאִשֶּׁה לֹא־תִתְּנוּ מֵהֶם עַל־הַמִּזְבֵּחַ לַיהוָה׃ 22.23. וְשׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ וּלְנֵדֶר לֹא יֵרָצֶה׃ 22.24. וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ׃

21.16. And the LORD spoke unto Moses, saying: 21.17. Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. 21.18. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long, 21.19. or a man that is broken-footed, or broken-handed, 21.20. or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed; 21.21. no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God. 22.20. But whatsoever hath a blemish, that shall ye not bring; for it shall not be acceptable for you. 22.21. And whosoever bringeth a sacrifice of peace-offerings unto the LORD in fulfilment of a vow clearly uttered, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein. 22.22. Blind, or broken, or maimed, or having a wen, or scabbed, or scurvy, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. 22.23. Either a bullock or a lamb that hath any thing too long or too short, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted. 22.24. That which hath its stones bruised, or crushed, or torn, or cut, ye shall not offer unto the LORD; neither shall ye do thus in your land.

3. Hebrew Bible, Deuteronomy, 8.18, 32.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, cause of good things •homer, god source of good and evil Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 254; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 142

8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃

8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day. 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.

4. Hebrew Bible, Exodus, 3.13-3.14, 4.11, 15.18, 33.18-33.20, 33.23, 34.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gods goodness •god, goodness of •trust in god vs. external goods •homer, god source of good and evil Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 24; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 167; JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 237; Levison, The Greek Life of Adam and Eve (2023) 822; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

3.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃ 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 4.11. וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃

3.13. And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 4.11. And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD? 15.18. The LORD shall reign for ever and ever. 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’ 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.

5. Hebrew Bible, Genesis, 1.4, 1.14, 1.15, 1.16, 1.17, 1.18, 1.31, 2.7, 2.8, 2.9, 2.16, 2.22, 3, 3.9, 4.26, 6.5, 6.6, 6.8, 6.11, 6.12, 6.13, 9.20, 11.10, 11.11, 11.12, 11.13, 12.1, 15.6, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16-19.29, 18.27, 18.33, 19.1, 21.33, 22.9, 22.16, 24.1, 26.5, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison, Filled with the Spirit (2009) 204

6. Hebrew Bible, Job, 2.10, 5.17-5.18, 9.17, 10.8, 12.13-12.25, 13.26, 30.19, 42.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •homer, god source of good and evil •god,goodness of Found in books: Levison, Filled with the Spirit (2009) 204; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 142

5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ 5.18. כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וידו [וְיָדָיו] תִּרְפֶּינָה׃ 10.8. יָדֶיךָ עִצְּבוּנִי וַיַּעֲשׂוּנִי יַחַד סָבִיב וַתְּבַלְּעֵנִי׃ 12.13. עִמּוֹ חָכְמָה וּגְבוּרָה לוֹ עֵצָה וּתְבוּנָה׃ 12.18. מוּסַר מְלָכִים פִּתֵּחַ וַיֶּאְסֹר אֵזוֹר בְּמָתְנֵיהֶם׃ 30.19. הֹרָנִי לַחֹמֶר וָאֶתְמַשֵּׁל כֶּעָפָר וָאֵפֶר׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃

2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips. 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty. 5.18. For He maketh sore, and bindeth up; He woundeth, and His hands make whole. 10.8. Thy hands have framed me and fashioned me Together round about; yet Thou dost destroy me! 12.13. With Him is wisdom and might; He hath counsel and understanding. 12.18. He looseth the bond of kings, And bindeth their loins with a girdle. 30.19. He hath cast me into the mire, And I am become like dust and ashes. 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes.

7. Hebrew Bible, Psalms, 33.9 (lxx) 204, 205, 8.4, 31.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan

8. Hebrew Bible, Numbers, 6.1-6.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, cause of good things Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 258

6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃

6.1. And the LORD spoke unto Moses, saying: 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD, 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried. 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone. 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long. 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body. 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head. 6.8. All the days of his Naziriteship he is holy unto the LORD. 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting. 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day. 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. . 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting; 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings. 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering. 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof. 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings. 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head. 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine. 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship.

9. Hebrew Bible, Proverbs, 8.22-8.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃

8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth;

10. Homer, Iliad, 2.419-2.420, 15.109, 16.250-16.252, 24.525-24.533 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 95, 142

2.419. ὣς ἔφατʼ, οὐδʼ ἄρα πώ οἱ ἐπεκραίαινε Κρονίων, 2.420. ἀλλʼ ὅ γε δέκτο μὲν ἱρά, πόνον δʼ ἀμέγαρτον ὄφελλεν. 15.109. τὼ ἔχεθʼ ὅττί κεν ὔμμι κακὸν πέμπῃσιν ἑκάστῳ. 16.250. τῷ δʼ ἕτερον μὲν ἔδωκε πατήρ, ἕτερον δʼ ἀνένευσε· 16.251. νηῶν μέν οἱ ἀπώσασθαι πόλεμόν τε μάχην τε 16.252. δῶκε, σόον δʼ ἀνένευσε μάχης ἐξαπονέεσθαι. 24.525. ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι 24.526. ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί. 24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528. δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529. ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος, 24.530. ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ· 24.531. ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε, 24.532. καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, 24.533. φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.

2.419. and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 15.109. In sooth we are even yet fain to draw nigh unto him and thwart him of his will by word or by constraint, but he sitteth apart and recketh not, neither giveth heed thereto; for he deemeth that among the immortal gods he is manifestly supreme in might and strength. Wherefore content ye yourselves with whatsoever evil thing he sendeth upon each. 16.250. and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 24.525. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.526. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.527. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts

11. Hesiod, Theogony, 218-220, 633-634, 900, 905 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 142

905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι

905. Would catch a hissing sound, which then would change

12. Hesiod, Works And Days, 100-104, 213-247, 287-292, 638, 667-669, 717-718, 90-99, 336 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 154

336. κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν

336. Should not be seized – god-sent, it’s better far.

13. Hebrew Bible, Isaiah, 19.19, 37.16-37.20, 45.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods goodness •homer, god source of good and evil Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 204, 205; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 142

19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 37.17. הַטֵּה יְהוָה אָזְנְךָ וּשְׁמָע פְּקַח יְהוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל־דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי׃ 37.18. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־כָּל־הָאֲרָצוֹת וְאֶת־אַרְצָם׃ 37.19. וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃

19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth. 37.17. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear all the words of Sennacherib, who hath sent to taunt the living God. 37.18. of a truth, LORD, the kings of Assyria have laid waste all the countries, and their land, 37.19. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them. 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’ 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.

14. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 142

3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃

3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?

15. Hebrew Bible, 1 Kings, 8.31-8.43 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 170

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׃

8.31. 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.

16. Homer, Odyssey, 4.236-4.237, 8.62-8.63, 15.488-15.489, 20.199-20.203 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

4.236. ἀνδρῶν ἐσθλῶν παῖδες· ἀτὰρ θεὸς ἄλλοτε ἄλλῳ 4.237. Ζεὺς ἀγαθόν τε κακόν τε διδοῖ· δύναται γὰρ ἅπαντα· 8.62. κῆρυξ δʼ ἐγγύθεν ἦλθεν ἄγων ἐρίηρον ἀοιδόν, 8.63. τὸν πέρι μοῦσʼ ἐφίλησε, δίδου δʼ ἀγαθόν τε κακόν τε· 20.199. χαῖρε, πάτερ ὦ ξεῖνε· γένοιτό τοι ἔς περ ὀπίσσω 20.200. ὄλβος· ἀτὰρ μὲν νῦν γε κακοῖς ἔχεαι πολέεσσι. 20.201. Ζεῦ πάτερ, οὔ τις σεῖο θεῶν ὀλοώτερος ἄλλος· 20.202. οὐκ ἐλεαίρεις ἄνδρας, ἐπὴν δὴ γείνεαι αὐτός, 20.203. μισγέμεναι κακότητι καὶ ἄλγεσι λευγαλέοισιν.

20.200. in the future, though you're now held by many evils. Father Zeus, no other god is more baneful than you. You don't pity men, when you yourself gave birth to them, that they mix with evil and sordid sorrows. I sweated as I saw you and my eyes are full of tear

17. Homeric Hymns, To Apollo And The Muses, 2.147, 2.216 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

18. Hebrew Bible, 2 Kings, 19.15-19.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 205

19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 19.16. הַטֵּה יְהוָה אָזְנְךָ וּשֲׁמָע פְּקַח יְהוָה עֵינֶיךָ וּרְאֵה וּשְׁמַע אֵת דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שְׁלָחוֹ לְחָרֵף אֱלֹהִים חָי׃ 19.17. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־הַגּוֹיִם וְאֶת־אַרְצָם׃ 19.18. וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 19.19. וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃

19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth. 19.16. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear the words of Sennacherib, wherewith he hath sent him to taunt the living God. 19.17. of a truth, LORD, the kings of Assyria have laid waste the nations and their lands, 19.18. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them. 19.19. Now therefore, O LORD our God, save Thou us, I beseech Thee, out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only.’

19. Mimnermus of Colophon, Fragments, 2.15 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

20. Aeschylus, Fragments, 2.488-2.489 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

21. Theognis, Elegies, 133, 155-158, 165-166, 171-172, 230-232, 464, 591-592, 463 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

463. 'Tis certain the Gods bestow neither a good thing nor a bad thing easily; fame belongeth to a deed that is hard.

22. Hebrew Bible, Ezekiel, 10.4-10.5, 27.30, 34.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, goodness of •god,goodness of Found in books: Levison, Filled with the Spirit (2009) 204; Levison, The Greek Life of Adam and Eve (2023) 822

10.4. וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃ 10.5. וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד־הֶחָצֵר הַחִיצֹנָה כְּקוֹל אֵל־שַׁדַּי בְּדַבְּרוֹ׃ 34.29. וַהֲקִמֹתִי לָהֶם מַטָּע לְשֵׁם וְלֹא־יִהְיוּ עוֹד אֲסֻפֵי רָעָב בָּאָרֶץ וְלֹא־יִשְׂאוּ עוֹד כְּלִמַּת הַגּוֹיִם׃

10.4. And the glory of the LORD mounted up from the cherub to the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory. 10.5. And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when He speaketh. 27.30. And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes; 34.29. And I will raise up unto them a plantation for renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more.

23. Pindar, Isthmian Odes, 5.52 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

24. Aeschylus, Libation-Bearers, 306-319, 321-478, 320 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 61

320. ρον; χάριτες δʼ ὁμοίως

320. Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus

25. Plato, Apology of Socrates, 481a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

26. Plato, Alcibiades Ii, 148e, 150a, 150c, 149c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60, 61

27. Plato, Alcibiades I, 121e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32

28. Xenophon, Symposium, 4.48-4.49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good luck •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and moral goodness •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32, 183

4.48. Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it. 4.48. Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it. 4.49. None of these statements, said Socrates , is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates , if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic. 4.49. None of these statements, said Socrates, is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates, if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic.

29. Plato, Theaetetus, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •g/good(ness) of gods/gods causing - •essential goodness of god (theoi, θεοί‎) Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 253

176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε

176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;

30. Xenophon, Memoirs, 1.1.2, 1.1.20, 1.3.3, 2.1.20, 2.2.13, 2.3.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 61, 154

1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.20. θαυμάζω οὖν ὅπως ποτὲ ἐπείσθησαν Ἀθηναῖοι Σωκράτην περὶ θεοὺς μὴ σωφρονεῖν, τὸν ἀσεβὲς μὲν οὐδέν ποτε περὶ τοὺς θεοὺς οὔτʼ εἰπόντα οὔτε πράξαντα, τοιαῦτα δὲ καὶ λέγοντα καὶ πράττοντα περὶ θεῶν οἷά τις ἂν καὶ λέγων καὶ πράττων εἴη τε καὶ νομίζοιτο εὐσεβέστατος. 1.3.3. θυσίας δὲ θύων μικρὰς ἀπὸ μικρῶν οὐδὲν ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ μεγάλα θυόντων. οὔτε γὰρ τοῖς θεοῖς ἔφη καλῶς ἔχειν, εἰ ταῖς μεγάλαις θυσίαις μᾶλλον ἢ ταῖς μικραῖς ἔχαιρον· πολλάκις γὰρ ἂν αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα· οὔτʼ ἂν τοῖς ἀνθρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον ἦν κεχαρισμένα τοῖς θεοῖς ἢ τὰ παρὰ τῶν χρηστῶν· ἀλλʼ ἐνόμιζε τοὺς θεοὺς ταῖς παρὰ τῶν εὐσεβεστάτων τιμαῖς μάλιστα χαίρειν. ἐπαινέτης δʼ ἦν καὶ τοῦ ἔπους τούτου· καδδύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσι, Hes. WD 336 καὶ πρὸς φίλους δὲ καὶ ξένους καὶ πρὸς τὴν ἄλλην δίαιταν καλὴν ἔφη παραίνεσιν εἶναι τὴν καδδύναμιν δʼ ἔρδειν. 2.1.20. ἔτι δὲ αἱ μὲν ῥᾳδιουργίαι καὶ ἐκ τοῦ παραχρῆμα ἡδοναὶ οὔτε σώματι εὐεξίαν ἱκαναί εἰσιν ἐνεργάζεσθαι, ὥς φασιν οἱ γυμνασταί, οὔτε ψυχῇ ἐπιστήμην ἀξιόλογον οὐδεμίαν ἐμποιοῦσιν, αἱ δὲ διὰ καρτερίας ἐπιμέλειαι τῶν καλῶν τε κἀγαθῶν ἔργων ἐξικνεῖσθαι ποιοῦσιν, ὥς φασιν οἱ ἀγαθοὶ ἄνδρες. λέγει δέ που καὶ Ἡσίοδος· τὴν μὲν γὰρ κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει. τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηαι, ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. Hes. WD 285 μαρτυρεῖ δὲ καὶ Ἐπίχαρμος ἐν τῷδε· τῶν πόνων πωλοῦσιν ἡμῖν πάντα τἀγάθʼ οἱ θεοί. Epicharmus καὶ ἐν ἄλλῳ δὲ τόπῳ φησίν· ὦ πονηρέ, μὴ τὰ μαλακὰ μῶσο, μὴ τὰ σκλήρʼ ἔχῃς. Epicharmus 2.2.13. ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις. 2.3.11. οὐκ ἂν φθάνοις, ἔφη, λέγων, εἴ τι ᾔσθησαί με φίλτρον ἐπιστάμενον ὃ ἐγὼ εἰδὼς λέληθα ἐμαυτόν. λέγε δή μοι, ἔφη, εἴ τινα τῶν γνωρίμων βούλοιο κατεργάσασθαι, ὁπότε θύοι, καλεῖν σε ἐπὶ δεῖπνον, τί ἂν ποιοίης; δῆλον ὅτι κατάρχοιμʼ ἂν τοῦ αὐτός, ὅτε θύοιμι, καλεῖν ἐκεῖνον.

1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by 'the deity:' it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.20. I wonder, then, how the Athenians can have been persuaded that Socrates was a freethinker, when he never said or did anything contrary to sound religion, and his utterances about the gods and his behaviour towards them were the words and actions of a man who is truly religious and deserves to be thought so. 1.1.20. I wonder, then, how the Athenians can have been persuaded that Socrates was a freethinker, when he never said or did anything contrary to sound religion, and his utterances about the gods and his behaviour towards them were the words and actions of a man who is truly religious and deserves to be thought so. 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: "According to thy power render sacrifice to the immortal gods," and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: 'Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was.' And we have the testimony of Epicharmus too in the line: 'The gods demand of us toil as the price of all good things.' And elsewhere he says: "'Knave, yearn not for the soft things, lest thou earn the hard.' 2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. 2.2.13. "And yet, when you are resolved to cultivate these, you don't think courtesy is due to your mother, who loves you more than all? Don't you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents' graves, the state inquires into that too, when it examines the candidates for office. 2.3.11. If you have observed that I know some spell without being conscious of my knowledge, pray tell me at once. Then tell me, now; if you wanted to get an invitation to dine with an acquaintance when he offers sacrifice, what would you do? of course I should begin by inviting him myself when I offered sacrifice. 2.3.11. "If you have observed that I know some spell without being conscious of my knowledge, pray tell me at once." "Then tell me, now; if you wanted to get an invitation to dine with an acquaintance when he offers sacrifice, what would you do?" "of course I should begin by inviting him myself when I offered sacrifice."

31. Hippocrates, On Airs, Waters, And Places, 40, 42-50, 41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 61

32. Xenophon, Hellenica, 5.2.30, 6.5.41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods goodness •gods, goodwill Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190; Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

6.5.41. So to you 370 B.C. has now been offered by some god an opportunity, in case you aid the Lacedaemonians in their need, of acquiring them for all time as friends who will plead no excuses. For it is not in the presence of only a few witnesses, as it seems to me, that they would now receive benefit at your hands, but the gods will know of this, who see all things both now and for ever, and both your allies and your enemies know also what is taking place, and the whole world of Greeks and barbarians besides. For to none of them all is it a matter of indifference.

33. Euripides, Hippolytus, 1331-1332, 1334, 1333 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 233

1333. ὥστ' ἄνδρα πάντων φίλτατον βροτῶν ἐμοὶ

1333. his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin,

34. Euripides, Fragments, 1331, 1333-1334, 1332 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 233

35. Euripides, Ion, 1074-1078, 1187, 1189-1195, 1188 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60

1188. σπονδὰς μετ' ἄλλων παιδὶ τῷ πεφηνότι

1188. that potent philtre which, men say, his mistress gave to him to end the young man’s days on earth; and no man knew of this; but just as he so lately found held in his hand the drink-offering, the others following suit, some servant there uttered a word of evil import;

36. Xenophon, The Persian Expedition, 3.2.10-3.2.13, 4.6.9-4.6.19, 5.1.2-5.1.13, 5.6.28-5.6.29, 6.1.31, 6.3.12, 6.3.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 223, 234

3.2.10. ἐτύγχανον λέγων ὅτι πολλαὶ καὶ καλαὶ ἐλπίδες ἡμῖν εἶεν σωτηρίας. πρῶτον μὲν γὰρ ἡμεῖς μὲν ἐμπεδοῦμεν τοὺς τῶν θεῶν ὅρκους, οἱ δὲ πολέμιοι ἐπιωρκήκασί τε καὶ τὰς σπονδὰς παρὰ τοὺς ὅρκους λελύκασιν. οὕτω δʼ ἐχόντων εἰκὸς τοῖς μὲν πολεμίοις ἐναντίους εἶναι τοὺς θεούς, ἡμῖν δὲ συμμάχους, οἵπερ ἱκανοί εἰσι καὶ τοὺς μεγάλους ταχὺ μικροὺς ποιεῖν καὶ τοὺς μικροὺς κἂν ἐν δεινοῖς ὦσι σῴζειν εὐπετῶς, ὅταν βούλωνται. 3.2.11. ἔπειτα δὲ ἀναμνήσω γὰρ ὑμᾶς καὶ τοὺς τῶν προγόνων τῶν ἡμετέρων κινδύνους, ἵνα εἰδῆτε ὡς ἀγαθοῖς τε ὑμῖν προσήκει εἶναι σῴζονταί τε σὺν τοῖς θεοῖς καὶ ἐκ πάνυ δεινῶν οἱ ἀγαθοί. ἐλθόντων μὲν γὰρ Περσῶν καὶ τῶν σὺν αὐτοῖς παμπληθεῖ στόλῳ ὡς ἀφανιούντων τὰς Ἀθήνας, ὑποστῆναι αὐτοὶ Ἀθηναῖοι τολμήσαντες ἐνίκησαν αὐτούς. 3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. 4.6.14. ἀτὰρ τί ἐγὼ περὶ κλοπῆς συμβάλλομαι; ὑμᾶς γὰρ ἔγωγε, ὦ Χειρίσοφε, ἀκούω τοὺς Λακεδαιμονίους ὅσοι ἐστὲ τῶν ὁμοίων εὐθὺς ἐκ παίδων κλέπτειν μελετᾶν, καὶ οὐκ αἰσχρὸν εἶναι ἀλλὰ καλὸν κλέπτειν ὅσα μὴ κωλύει νόμος. 4.6.15. ὅπως δὲ ὡς κράτιστα κλέπτητε καὶ πειρᾶσθε λανθάνειν, νόμιμον ἄρα ὑμῖν ἐστιν, ἐὰν ληφθῆτε κλέπτοντες, μαστιγοῦσθαι. νῦν οὖν μάλα σοι καιρός ἐστιν ἐπιδείξασθαι τὴν παιδείαν, καὶ φυλάξασθαι μὴ ληφθῶμεν κλέπτοντες τοῦ ὄρους, ὡς μὴ πληγὰς λάβωμεν. 5.6.28. ἐγώ, ὦ ἄνδρες, θύομαι μὲν ὡς ὁρᾶτε ὁπόσα δύναμαι καὶ ὑπὲρ ὑμῶν καὶ ὑπὲρ ἐμαυτοῦ ὅπως ταῦτα τυγχάνω καὶ λέγων καὶ νοῶν καὶ πράττων ὁποῖα μέλλει ὑμῖν τε κάλλιστα καὶ ἄριστα ἔσεσθαι καὶ ἐμοί. καὶ νῦν ἐθυόμην περὶ αὐτοῦ τούτου, εἰ ἄμεινον εἴη ἄρχεσθαι λέγειν εἰς ὑμᾶς καὶ πράττειν περὶ τούτων ἢ παντάπασι μηδὲ ἅπτεσθαι τοῦ πράγματος. 5.6.29. Σιλανὸς δέ μοι ὁ μάντις ἀπεκρίνατο τὸ μὲν μέγιστον, τὰ ἱερὰ καλὰ εἶναι· ᾔδει γὰρ καὶ ἐμὲ οὐκ ἄπειρον ὄντα διὰ τὸ ἀεὶ παρεῖναι τοῖς ἱεροῖς· ἔλεξε δὲ ὅτι ἐν τοῖς ἱεροῖς φαίνοιτό τις δόλος καὶ ἐπιβουλὴ ἐμοί, ὡς ἄρα γιγνώσκων ὅτι αὐτὸς ἐπεβούλευε διαβάλλειν με πρὸς ὑμᾶς. ἐξήνεγκε γὰρ τὸν λόγον ὡς ἐγὼ πράττειν ταῦτα διανοοίμην ἤδη οὐ πείσας ὑμᾶς. 6.1.31. καὶ ὁ Ξενοφῶν ἐπεὶ ἑώρα πλείονος ἐνδέον, παρελθὼν εἶπεν· ἀλλʼ, ὦ ἄνδρες, ἔφη, ὡς πάνυ εἰδῆτε, ὀμνύω ὑμῖν θεοὺς πάντας καὶ πάσας, ἦ μὴν ἐγώ, ἐπεὶ τὴν ὑμετέραν γνώμην ᾐσθανόμην, ἐθυόμην εἰ βέλτιον εἴη ὑμῖν τε ἐμοὶ ἐπιτρέψαι ταύτην τὴν ἀρχὴν καὶ ἐμοὶ ὑποστῆναι· καί μοι οἱ θεοὶ οὕτως ἐν τοῖς ἱεροῖς ἐσήμηναν ὥστε καὶ ἰδιώτην ἂν γνῶναι ὅτι τῆς μοναρχίας ἀπέχεσθαί με δεῖ.

3.2.10. 'I was saying that we have many fair hopes of deliverance. For, in the first place, we are standing true to the oaths we took in the name of the gods, while our enemies have perjured themselves and, in violation of their oaths, have broken the truce. This being so, it is fair to assume that the gods are their foes and our allies-and the gods are able speedily to make the strong weak and, when they so will, easily to deliver the weak, even though they be in dire perils. 11 Secondly, I would remind you of the perils of our own forefathers, to show you not only that it is your right to be brave men, but that brave men are delivered, with the help of the gods, even out of most dreadful dangers. For when the Persians and their followers came with a vast array to blot Athens out of existence, the Athenians dared, unaided, to withstand them, and won the victory. 12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. 13 Again, when Xerxes at a later time gathered together that countless host and came against Greece, then too our forefathers were victorious, both by land and by sea, over the forefathers of our enemies. As tokens of these victories we may, indeed, still behold the trophies, but the strongest witness to them is the freedom of the states in which you were born and bred; for to no human creature do you pay homage as master, but to the gods alone. 14 It is from such ancestors, then, that you are sprung. 'Now I am far from intending to say that you disgrace them; in fact, not many days ago you set yourselves in array against these descendants of those ancient Persians and were victorious, with the aid of the gods, over many times your own numbers. 15 And then, mark you, it was in Cyrus' contest for the throne that you proved yourselves brave men; but now, when the struggle is for your own safety, it is surely fitting that you should be far braver and more zealous. 16 Furthermore, you ought now to be more confident in facing the enemy. For then you were unacquainted with them, you saw that their numbers were beyond counting, and you nevertheless dared, with all the spirit of your fathers, to charge upon them; but now, when you have already made actual trial of them and find that they have no desire, even though they are many times your number, to await your attack, what reason can remain for your being afraid of them? 3.2.10. I was saying that we have many fair hopes of deliverance. For, in the first place, we are standing true to the oaths we took in the name of the gods, while our enemies have perjured themselves and, in violation of their oaths, have broken the truce. This being so, it is fair to assume that the gods are their foes and our allies—and the gods are able speedily to make the strong weak and, when they so will, easily to deliver the weak, even though they be in dire perils. 3.2.11. Secondly, I would remind you of the perils of our own forefathers, to show you not only that it is your right to be brave men, but that brave men are delivered, with the help of the gods, even out of most dreadful dangers. For when the Persians and their followers came with a vast array to blot Athens out of existence, the Athenians dared, unaided, to withstand them, and won the victory. In the battle of Marathon, 490 B.C. 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. 4.6.14. But why should I be the man to make suggestions about stealing? For, as I hear, Cheirisophus, you Lacedaemonians, at least those among you who belong to the peers, The Dorian aristocracy of Sparta . practise stealing even from childhood, and count it not disgraceful but honourable to steal anything that the law does not prevent you from taking. 4.6.15. And in order that you may steal with all possible skill and may try not to be caught at it, it is the law of your land that, if you are caught stealing, you are flogged. Now, therefore, is just the time for you to display your training, and to take care that we do not get caught stealing any of the mountain, so that we shall not get a beating. 6.1.31. Then Xenophon, seeing that something more was needed, came forward and spoke again: 'Well, soldiers,' he said, 'that you may understand the matter fully I swear to you by all the gods and goddesses that in very truth, so soon as I became aware of your intention, I offered sacrifices to learn whether it was best for you to entrust to me this command and for me to undertake it; and the gods gave me such signs in the sacrifices that even a layman could perceive that I must withhold myself from accepting the sole command.' 6.1.31. Then Xenophon, seeing that something more was needed, came forward and spoke again: Well, soldiers, he said, that you may understand the matter fully I swear to you by all the gods and goddesses that in very truth, so soon as I became aware of your intention, I offered sacrifices to learn whether it was best for you to entrust to me this command and for me to undertake it; and the gods gave me such signs in the sacrifices that even a layman could perceive that I must withhold myself from accepting the sole command.

37. Thucydides, The History of The Peloponnesian War, 1.86.5, 1.123.2, 4.92.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 223, 228

1.123.2. σπονδάς τε οὐ λύσετε πρότεροι, ἅς γε καὶ ὁ θεὸς κελεύων πολεμεῖν νομίζει παραβεβάσθαι, ἠδικημέναις δὲ μᾶλλον βοηθήσετε: λύουσι γὰρ οὐχ οἱ ἀμυνόμενοι, ἀλλ’ οἱ πρότεροι ἐπιόντες. 4.92.7. ὧν χρὴ μνησθέντας ἡμᾶς τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους πατέρων τῶν τότε ἀγαθῶν γενομένων παῖδας πειρᾶσθαι μὴ αἰσχῦναι τὰς προσηκούσας ἀρετάς, πιστεύσαντας δὲ τῷ θεῷ πρὸς ἡμῶν ἔσεσθαι, οὗ τὸ ἱερὸν ἀνόμως τειχίσαντες νέμονται, καὶ τοῖς ἱεροῖς ἃ ἡμῖν θυσαμένοις καλὰ φαίνεται, ὁμόσε χωρῆσαι τοῖσδε καὶ δεῖξαι ὅτι ὧν μὲν ἐφίενται πρὸς τοὺς μὴ ἀμυνομένους ἐπιόντες κτάσθων, οἷς δὲ γενναῖον τήν τε αὑτῶν αἰεὶ ἐλευθεροῦν μάχῃ καὶ τὴν ἄλλων μὴ δουλοῦσθαι ἀδίκως, ἀνανταγώνιστοι ἀπ’ αὐτῶν οὐκ ἀπίασιν.’

1.123.2. You will not be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression. 4.92.7. Remembering this, the old must equal their ancient exploits, and the young, the sons of the heroes of that time, must endeavor not to disgrace their native valour; and trusting in the help of the god whose temple has been sacrilegiously fortified, and in the victims which in our sacrifices have proved propitious, we must march against the enemy, and teach him that he must go and get what he wants by attacking some one who will not resist him, but that men whose glory it is to be always ready to give battle for the liberty of their own country, and never unjustly to enslave that of others, will not let him go without a struggle.’

38. Hebrew Bible, Nehemiah, 1.1-2.10, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 191

1.9. וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃

1.9. but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there.

39. Plato, Timaeus, 29d, 29e, 29e-30a, 30, 37c, 41b, 41e2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 197

40. Hebrew Bible, Ezra, 9.1-10.44, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 187

41. Hebrew Bible, Ecclesiastes, 8.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 822

8.1. מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר חָכְמַת אָדָם תָּאִיר פָּנָיו וְעֹז פָּנָיו יְשֻׁנֶּא׃ 8.1. וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן־עָשׂוּ גַּם־זֶה הָבֶל׃

8.1. Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, And the boldness of his face is changed.

42. Lysias, Orations, 6.3, 6.33, 14.39, 22.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190; Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 205, 206, 233

43. Xenophon, Apology, 11, 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 145

44. Plato, Epinomis, 978a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

45. Plato, Symposium, 188b, 188c, 188d, 197d, 197e, 242b, 257a, 265c, 210e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60

210e. τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν

210e. aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent

46. Plato, Euthyphro, 6c, 6b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 92

6b. ΕΥΘ. καὶ ἔτι γε τούτων θαυμασιώτερα, ὦ Σώκρατες, ἃ οἱ πολλοὶ οὐκ ἴσασιν. ΣΩ. καὶ πόλεμον ἆρα ἡγῇ σὺ εἶναι τῷ ὄντι ἐν τοῖς θεοῖς πρὸς ἀλλήλους, καὶ ἔχθρας γε δεινὰς καὶ μάχας καὶ ἄλλα τοιαῦτα πολλά, οἷα λέγεταί τε ὑπὸ τῶν ποιητῶν, καὶ ὑπὸ τῶν

6b. Euthyphro. Yes, and still more wonderful things than these, Socrates, which most people do not know. Socrates. And so you believe that there was really war between the gods, and fearful enmities and battles and other things of the sort, such as are told of by the poets and represented in varied design

47. Plato, Republic, 2.362c, 2.381e, 4.419a, 469a5.-b, 380b2.-c, 365e, 391a3.-e, 362b2.-c, 379b1, 151, 5.476d-480a, 2.379c, 379e, 379a, 379b, 379c, 379d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32, 184

48. Plato, Philebus, 22c, 22d, 28d-e, 39e, 25b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 183

25b. ἢ μέτρον ᾖ πρὸς μέτρον, ταῦτα σύμπαντα εἰς τὸ πέρας ἀπολογιζόμενοι καλῶς ἂν δοκοῖμεν δρᾶν τοῦτο. ἢ πῶς σὺ φῄς; ΠΡΩ. κάλλιστά γε, ὦ Σώκρατες. ΣΩ. εἶεν· τὸ δὲ τρίτον τὸ μεικτὸν ἐκ τούτοιν ἀμφοῖν τίνα ἰδέαν φήσομεν ἔχειν; ΠΡΩ. σὺ καὶ ἐμοὶ φράσεις, ὡς οἶμαι. ΣΩ. θεὸς μὲν οὖν, ἄνπερ γε ἐμαῖς εὐχαῖς ἐπήκοος γίγνηταί τις θεῶν. ΠΡΩ. εὔχου δὴ καὶ σκόπει. ΣΩ. σκοπῶ· καί μοι δοκεῖ τις, ὦ Πρώταρχε, αὐτῶν φίλος ἡμῖν νυνδὴ γεγονέναι.

25b. all these might properly be assigned to the class of the finite. What do you say to that? Pro. Excellent, Socrates. Soc. Well, what shall we say is the nature of the third class, made by combining these two? Pro. You will tell me, I fancy, by answering your own question. Soc. Nay, a god will do so, if any god will give ear to my prayers. Pro. Pray, then, and watch. Soc. I am watching; and I think, Protarchus, one of the gods has this moment been gracious unto me.

49. Aristophanes, Acharnians, 38-39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 292

39. ἐάν τις ἄλλο πλὴν περὶ εἰρήνης λέγῃ.

50. Plato, Phaedrus, 259d, 259c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 184

259c. ὥστε ᾁδοντες ἠμέλησαν σίτων τε καὶ ποτῶν, καὶ ἔλαθον τελευτήσαντες αὑτούς· ἐξ ὧν τὸ τεττίγων γένος μετʼ ἐκεῖνο φύεται, γέρας τοῦτο παρὰ Μουσῶν λαβόν, μηδὲν τροφῆς δεῖσθαι γενόμενον, ἀλλʼ ἄσιτόν τε καὶ ἄποτον εὐθὺς ᾁδειν, ἕως ἂν τελευτήσῃ, καὶ μετὰ ταῦτα ἐλθὸν παρὰ μούσας ἀπαγγέλλειν τίς τίνα αὐτῶν τιμᾷ τῶν ἐνθάδε. Τερψιχόρᾳ μὲν οὖν τοὺς ἐν τοῖς χοροῖς τετιμηκότας αὐτὴν ἀπαγγέλλοντες

259c. that they sang and sang, forgetting food and drink, until at last unconsciously they died. From them the locust tribe afterwards arose, and they have this gift from the Muses, that from the time of their birth they need no sustece, but sing continually, without food or drink, until they die, when they go to the Muses and report who honors each of them on earth. They tell Terpsichore of those who have honored her in dances, and make them dearer to her;

51. Aristophanes, Knights, 1090-1091, 1173-1174 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

1174. καὶ νῦν ὑπερέχει σου χύτραν ζωμοῦ πλέαν.

52. Antiphon, Orations, 1.27 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 88

53. Isocrates, Orations, 6.59-6.60 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 223

54. Aristophanes, Clouds, 578 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

578. δαιμόνων ἡμῖν μόναις οὐ θύετ' οὐδὲ σπένδετε,

55. Hebrew Bible, 2 Chronicles, 6.22-6.33, 32.20 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 170, 205

6.23. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהָשִׁיב לְרָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 6.25. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁיבוֹתָם אֶל־הָאֲדָמָה אֲשֶׁר־נָתַתָּה לָהֶם וְלַאֲבֹתֵיהֶם׃ 6.27. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶל־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 6.32. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שִׁמְךָ הַגָּדוֹל וְיָדְךָ הַחֲזָקָה וּזְרוֹעֲךָ הַנְּטוּיָה וּבָאוּ וְהִתְפַּלְלוּ אֶל־הַבַּיִת הַזֶּה׃ 6.33. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם מִמְּכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּ כָל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ וּלְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃

6.23. then hear Thou from heaven, and do, and judge Thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness. 6.25. then hear Thou from heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest to them and to their fathers. 6.27. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou dost direct them on the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance. 6.30. then hear Thou from heaven Thy dwelling-place, and forgive, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of the children of men— 6.32. Moreover concerning the stranger, that is not of Thy people Israel, when be shall come out of a far country for Thy great name’s sake, and Thy mighty hand, and Thine outstretched arm; when they shall come and pray toward this house; 6.33. then hear Thou from heaven, even from 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, and fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built. 32.20. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven.

56. Aristophanes, Peace, 33 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 74

57. Plato, Menexenus, 246d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 184

58. Plato, Letters, 8.356b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32

59. Plato, Minos, 315c, 315b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 145

60. Xenophon, On Household Management, 2.5, 11.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •good speech, and lies about gods Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 61

2.5. How can that be? exclaimed Critobulus. Because, in the first place, explained Socrates , I notice that you are bound to offer many large sacrifices; else, I fancy, you would get into trouble with gods and men alike. Secondly, it is your duty to entertain many strangers, on a generous scale too. Thirdly, you have to give dinners and play the benefactor to the citizens, or you lose your following. 2.5. “How can that be?” exclaimed Critobulus. “Because, in the first place,” explained Socrates, “I notice that you are bound to offer many large sacrifices; else, I fancy, you would get into trouble with gods and men alike. Secondly, it is your duty to entertain many strangers, on a generous scale too. Thirdly, you have to give dinners and play the benefactor to the citizens, or you lose your following.[6] Moreover, I observe that already the state is exacting heavy contributions from you: you must needs keep horses, pay for choruses and gymnastic competitions, and accept presidencies; and if war breaks out, I know they will require you to maintain a ship and pay taxes that will nearly crush you. Whenever you seem to fall short of what is expected of you, the Athenians will certainly punish you as though they had caught you robbing them.[7] Besides all this, I notice that you imagine yourself to be a rich man; you are indifferent to money, and yet go courting minions, as though the cost were nothing to you. And that is why I pity you, and fear that you may come to grief and find yourself reduced to penury.[8] Now, if I ran short of money, no doubt you know as well as I do that I should not lack helpers who would need to contribute very little to fill my cup to overflowing. But your friends, though far better supplied with means to support their establishment than you, yet look to receive help from you.”[9] “I cannot dispute this, Socrates,” said Critobulus, “but it is time for you to take me in hand, and see that I don't become a real object of pity.” At this Socrates exclaimed, “What, don't you think it strange, Critobulus, that a little while ago, when I said I was rich, you laughed at me, as though I did not even know the meaning of riches, and would not cease until you had proved me wrong and made me own that my possessions were less than one-hundredth part of yours, and yet now you bid me take you in hand and see that you don't become in literal truth a poor man?”

61. Plato, Greater Hippias, 293a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •good speech, and lies about gods •good speech, and proper respect for gods •proper respect for gods, and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60

293a. ἐκ θεῶν γεγόνασι, καὶ αὐτοῖς τοῖς θεοῖς; ΙΠ. τί τοῦτο; βάλλʼ ἐς μακαρίαν. τοῦ ἀνθρώπου οὐδʼ εὔφημα, ὦ Σώκρατες, ταῦτά γε τὰ ἐρωτήματα. ΣΩ. τί δέ; τὸ ἐρομένου ἑτέρου φάναι ταῦτα οὕτως ἔχειν οὐ πάνυ δύσφημον; ΙΠ. ἴσως. ΣΩ. ἴσως τοίνυν σὺ εἶ οὗτος, φήσει, ὃς παντὶ φῂς καὶ ἀεὶ καλὸν εἶναι ὑπὸ μὲν τῶν ἐκγόνων ταφῆναι, τοὺς δὲ γονέας θάψαι· ἢ οὐχ εἷς τῶν ἁπάντων καὶ Ἡρακλῆς ἦν καὶ οὓς νυνδὴ ἐλέγομεν πάντες; ΙΠ. ἀλλʼ οὐ τοῖς θεοῖς ἔγωγε ἔλεγον.

293a. and for the gods themselves?" HIPPIAS: What's that? Confound it! These questions of the fellow's are not even respectful to religion. SOCRATES: Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? HIPPIAS: Perhaps. SOCRATES: "Perhaps, then, you are the man," he will say, "who says that it is beautiful for every one and always to be buried by one's offspring, and to bury one's parents; or was not Heracles included in 'every one,' he and all those whom we just now mentioned?" HIPPIAS: But I did not say it was so for the gods. SOCRATES: "Nor for the heroes either, apparently." [293b] HIPPIAS: Not those who were children of gods. SOCRATES: "But those who were not?" HIPPIAS: Certainly. SOCRATES: "Then again, according to your statement, among the heroes it is terrible and impious and disgraceful for Tantalus and Dardanus and Zethus, but beautiful for Pelops and the others who were born as he was?" HIPPIAS: I think so. SOCRATES: "You think, then, what you did not say just now, that to bury one's parents and be buried by one's offspring is sometimes and for some persons disgraceful; 293a. and for the gods themselves? Hipp. What’s that? Confound it! These questions of the fellow’s are not even respectful to religion. Soc. Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? Hipp. Perhaps. Soc. Perhaps, then, you are the man, he will say, who says that it is beautiful for every one and always to be buried by one’s offspring, and to bury one’s parents; or was not Heracles included in ’every one,’ he and all those whom we just now mentioned? Hipp. But I did not say it was so for the gods. Soc. Nor for the heroes either, apparently.

62. Plato, Ion, 534d, 534c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32

534c. τῶν πραγμάτων, ὥσπερ σὺ περὶ Ὁμήρου, ἀλλὰ θείᾳ μοίρᾳ, τοῦτο μόνον οἷός τε ἕκαστος ποιεῖν καλῶς ἐφʼ ὃ ἡ Μοῦσα αὐτὸν ὥρμησεν, ὁ μὲν διθυράμβους, ὁ δὲ ἐγκώμια, ὁ δὲ ὑπορχήματα, ὁ δʼ ἔπη, ὁ δʼ ἰάμβους· τὰ δʼ ἄλλα φαῦλος αὐτῶν ἕκαστός ἐστιν. οὐ γὰρ τέχνῃ ταῦτα λέγουσιν ἀλλὰ θείᾳ δυνάμει, ἐπεί, εἰ περὶ ἑνὸς τέχνῃ καλῶς ἠπίσταντο λέγειν, κἂν περὶ τῶν ἄλλων ἁπάντων· διὰ ταῦτα δὲ ὁ θεὸς ἐξαιρούμενος τούτων τὸν νοῦν τούτοις χρῆται ὑπηρέταις καὶ

534c. as you do about Homer — but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers, [534d] in order that we who hear them may know that it is not they who utter these words of great price, when they are out of their wits, but that it is God himself who speaks and addresses us through them. A convincing proof of what I say is the case of Tynnichus, the Chalcidian, who had never composed a single poem in his life that could deserve any mention, and then produced the paean which is in everyone's mouth, almost the finest song we have, simply — as he says himself — "an invention of the Muses." For the god, as it seems to me, [534e] intended him to be a sign to us that we should not waver or doubt that these fine poems are not human or the work of men, but divine and the work of gods; and that the poets are merely the interpreters of the gods, according as each is possessed by one of the heavenly powers. To show this forth, the god of set purpose sang the finest of songs through the meanest of poets: 534c. as you do about Homer—but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers,

63. Plato, Laws, 10, 4.716d, 11.914a, 9.878a, 11.931e, 9.879c, 9.871b, 11.935b, 7.821d, 10.891a, 7.800e, 916e, 838a8.-b, 880e, 740a5.-b, 800b7.-d, 716d, 658e, 657d2.-e, 821b7.-d, 821c7.-d, 1.631b-c, 3.697b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 242

10. , Ath. Next after cases of outrage we shall state for cases of violence one universally inclusive principle of law, to this effect:—No one shall carry or drive off anything which belongs to others, nor shall he use any of his neighbor’s goods unless he has gained the consent of the owner; for from such action proceed all the evils above mentioned—past, present and to come. of the rest, the most grave are the licentious and outrageous acts of the young; and outrages offend most gravely when they are directed against sacred things, and they are especially grave when they are directed against objects which are public as well as holy, or partially public, as being shared in by the members of a tribe or other similar community. , Ath. Second, and second in point of gravity, come offences against sacred objects and tombs that are private; and third, offences against parents, when a person commits the outrage otherwise than in the cases already described. Cp. Plat. Laws 868c ff., Plat. Laws 877b ff., Plat. Laws 930e ff. A fourth Cp. Plat. Laws 941d, Plat. Laws 941e . kind of outrage is when a man, in defiance of the magistrates, drives or carries off or uses any of their things without their own consent; and a fifth kind will be an outrage against the civic right of an individual private citizen which calls for judicial vindication. To all these severally one all-embracing law must be assigned. As to temple-robbing, whether done by open violence or secretly, it has been already stated summarily what the punishment should be; and in respect of all the outrages, whether of word or deed, which a man commits, either by tongue or hand, against the gods, we must state the punishment he should suffer, after we have first delivered the admonition. It shall be as follows:—No one who believes, as the laws prescribe, in the existence of the gods has ever yet done an impious deed voluntarily, or uttered a lawless word: he that acts so is in one or other of these three conditions of mind—either he does not believe in what I have said; or, secondly, he believes that the gods exist, but have no care for men; or, thirdly, he believes that they are easy to win over when bribed by offerings and prayers. Cf. Plat. Rep. 364b ff . Clin. What, then, shall we do or say to such people? Ath. Let us listen first, my good sir, to what they, as I imagine, say mockingly, in their contempt for us. Clin. What is it? Ath. In derision they would probably say this: O Strangers of Athens, Lacedaemon and Crete, what you say is true. Some of us do not believe in gods at all; others of us believe in gods of the kinds you mention. So we claim now, as you claimed in the matter of laws, that before threatening us harshly, you should first try to convince and teach us, by producing adequate proofs, that gods exist, and that they are too good to be wheedled by gifts and turned aside from justice. For as it is, this and such as this is the account of them we hear from those who are reputed the best of poets, orators, seers, priests, and thousands upon thousands of others; and consequently most of us, instead of seeking to avoid wrong-doing, do the wrong and then try to make it good. Now from lawgivers like you, who assert that you are gentle rather than severe, we claim that you should deal with us first by way of persuasion; and if what you say about the existence of the gods is superior to the arguments of others in point of truth, even though it be but little superior in eloquence, then probably you would succeed in convincing us. Try then, if you think this reasonable, to meet our challenge. , Clin. Surely it seems easy, Stranger, to assert with truth that gods exist? Ath. How so? Clin. First, there is the evidence of the earth, the sun, the stars, and all the universe, and the beautiful ordering of the seasons, marked out by years and months; and then there is the further fact that all Greeks and barbarians believe in the existence of gods. Ath. My dear sir, these bad men cause me alarm—for I will never call it awe —lest haply they scoff at us. For the cause of the corruption in their case is one you are not aware of; since you imagine that it is solely by their incontinence in regard to pleasures and desires that their souls are impelled to that impious life of theirs. Clin. What other cause can there be, Stranger, besides this? Ath. One which you, who live elsewhere, could hardly have any knowledge of or notice at all. Clin. What is this cause you are now speaking of? Ath. A very grievous unwisdom which is reputed to be the height of wisdom. Clin. What do you mean? Ath. We at Athens have accounts By Hesiod, Pherecydes, etc. preserved in writing (though, I am told, such do not exist in your country, owing to the excellence of your polity), some of them being in a kind of meter, others without meter, telling about the gods: the oldest of these accounts relate how the first substance of Heaven and all else came into being, and shortly after the beginning they go on to give a detailed theogony, and to tell how, after they were born, the gods associated with one another. These accounts, whether good or bad for the hearers in other respects, it is hard for us to censure because of their antiquity; but as regards the tendance and respect due to parents, I certainly would never praise them or say that they are either helpful or wholly true accounts. Such ancient accounts, however, we may pass over and dismiss: let them be told in the way best pleasing to the gods. It is rather the novel views of our modern scientists Materialists such as Democritus. that we must hold responsible as the cause of mischief. For the result of the arguments of such people is this,—that when you and I try to prove the existence of the gods by pointing to these very objects—sun, moon, stars, and earth—as instances of deity and divinity, people who have been converted by these scientists will assert that these things are simply earth and stone, incapable of paying any heed to human affairs, and that these beliefs of ours are speciously tricked out with arguments to make them plausible. Clin. The assertion you mention, Stranger, is indeed a dangerous one, even if it stood alone; but now that such assertions are legion, the danger is still greater. , Ath. What then? What shall we say? What must we do? Are we to make our defence as it were before a court of impious men, where someone had accused us of doing something dreadful by assuming in our legislation the existence of gods? Or shall we rather dismiss the whole subject and revert again to our laws, lest our prelude prove actually more lengthy than the laws? For indeed our discourse would be extended in no small degree if we were to furnish those men who desire to be impious with an adequate demonstration by means of argument concerning those subjects which ought, as they claimed, to be discussed, and so to convert them to fear of the gods, and then finally, when we had caused them to shrink from irreligion, to proceed to enact the appropriate laws. Clin. Still, Stranger, we have frequently (considering the shortness of the time) made Cp. Plat. Laws 701c, Plat. Laws 701d ; Plat. Laws 858a ff .: all this discussion is supposed to have taken place on one and the same day,—hence the ref. to shortness of time. the very statement,—that we have no need on the present occasion to prefer brevity of speech to lengthiness (for, as the saying goes, no one is chasing on our heels ); and to show ourselves choosing the briefest in preference to the best would be mean and ridiculous. And it is of the highest importance that our arguments, showing that the gods exist and that they are good and honor justice more than do men, should by all means possess some degree of persuasiveness; for such a prelude is the best we could have in defence, as one may say, of all our laws. So without any repugce or undue haste, and with all the capacity we have for endowing such arguments with persuasiveness, let us expound them as fully as we can, and without any reservation. Ath. This speech of yours seems to me to call for a prefatory prayer, seeing that you are so eager and ready; nor is it possible any longer to defer our statement. Come, then; how is one to argue on behalf of the existence of the gods without passion? For we needs must be vexed and indigt with the men who have been, and now are, responsible for laying on us this burden of argument, through their disbelief in those stories which they used to hear, while infants and sucklings, from the lips of their nurses and mothers—stories chanted to them, as it were, in lullabies, whether in jest or in earnest; and the same stories they heard repeated also in prayers at sacrifices, and they saw spectacles which illustrated them, of the kind which the young delight to see and hear when performed at sacrifices; and their own parents they saw showing the utmost zeal on behalf of themselves and their children in addressing the gods in prayers and supplications, as though they most certainly existed; and at the rising and setting of the sun and moon they heard and saw the prostrations and devotions of all the Greeks and barbarians, under all conditions of adversity and prosperity, directed to these luminaries, not as though they were not gods, but as though they most certainly were gods beyond the shadow of a doubt— , Ath. all this evidence is contemned by these people, and that for no sufficient reason, as everyone endowed with a grain of sense would affirm; and so they are now forcing us to enter on our present argument. How, I ask, can one possibly use mild terms in admonishing such men, and at the same time teach them, to begin with, that the gods do exist? Yet one must bravely attempt the task; for it would never do for both parties to be enraged at once,—the one owing to greed for pleasure, the other with indignation at men like them. So let our prefatory address to the men thus corrupted in mind be dispassionate in tone, and, quenching our passion, let us speak mildly, as though we were conversing with one particular person of the kind described, in the following terms: My child, you are still young, and time as it advances will cause you to reverse many of the opinions you now hold: so wait till then before pronouncing judgment on matters of most grave importance; and of these the gravest of all—though at present you regard it as naught—is the question of holding a right view about the gods and so living well, or the opposite. Now in the first place, I should be saying what is irrefutably true if I pointed out to you this signal fact, that neither you by yourself nor yet your friends are the first and foremost to adopt this opinion about the gods; rather is it true that people who suffer from this disease are always springing up, in greater or less numbers. But I, who have met with many of these people, would declare this to you, that not a single man who from his youth has adopted this opinion, that the gods have no existence, has ever yet continued till old age constant in the same view; but the other two false notions about the gods do remain—not, indeed, with many, but still with some,—the notion, namely, that the gods exist, but pay no heed to human affairs, and the other notion that they do pay heed, but are easily won over by prayers and offerings. For a doctrine about them that is to prove the truest you can possibly form you will, if you take my advice, wait, considering the while whether the truth stands thus or otherwise, and making enquiries not only from all other men, but especially from the lawgiver; and in the meantime do not dare to be guilty of any impiety in respect of the gods. For it must be the endeavor of him who is legislating for you both now and hereafter to instruct you in the truth of these matters. Clin. Our statement thus far, Stranger, is most excellent. Ath. Very true, O Megillus and Clinias; but we have plunged unawares into a wondrous argument. Clin. What is it you mean? Ath. That which most people account to be the most scientific of all arguments. Clin. Explain more clearly. Ath. It is stated by some that all things which are coming into existence, or have or will come into existence, do so partly by nature, partly by art, and partly owing to chance. Clin. Is it not a right statement? , Ath. It is likely, to be sure, that what men of science say is true. Anyhow, let us follow them up, and consider what it is that the people in their camp really intend. Clin. By all means let us do so. Ath. It is evident, they assert, that the greatest and most beautiful things are the work of nature and of chance, and the lesser things that of art,—for art receives from nature the great and primary products as existing, and itself molds and shapes all the smaller ones, which we commonly call artificial. Clin. How do you mean? Ath. I will explain it more clearly. Fire and water and earth and air, they say, all exist by nature and chance, and none of them by art; and by means of these, which are wholly iimate, the bodies which come next—those, namely, of the earth, sun, moon and stars—have been brought into existence. It is by chance all these elements move, by the interplay of their respective forces, and according as they meet together and combine fittingly,—hot with cold, dry with moist, soft with hard, and all such necessary mixtures as result from the chance combination of these opposites,—in this way and by those means they have brought into being the whole Heaven and all that is in the Heaven, and all animals, too, and plants—after that all the seasons had arisen from these elements; and all this, as they assert, not owing to reason, nor to any god or art, but owing, as we have said, to nature and chance. This is a summary of the doctrines of the Atomists (Leucippus and Democritus) who denied the creative agency of Reason. Similar views were taught, later, by Epicurus and Lucretius. As a later product of these, art comes later; and it, being mortal itself and of mortal birth, begets later playthings which share but little in truth, being images of a sort akin to the arts themselves—images such as painting begets, and music, and the arts which accompany these. Those arts which really produce something serious are such as share their effect with nature,—like medicine, agriculture, and gymnastic. Politics too, as they say, shares to a small extent in nature, but mostly in art; and in like manner all legislation which is based on untrue assumptions is due, not to nature, but to art. Clin. What do you mean?, Ath. The first statement, my dear sir, which these people make about the gods is that they exist by art and not by nature,—by certain legal conventions A view ascribed to Critias. which differ from place to place, according as each tribe agreed when forming their laws. They assert, moreover, that there is one class of things beautiful by nature, and another class beautiful by convention Cp. Aristot. Nic. Eth. 1094 b 14 ff . ; while as to things just, they do not exist at all by nature, but men are constantly in dispute about them and continually altering them, and whatever alteration they make at any time is at that time authoritative, though it owes its existence to art and the laws, and not in any way to nature. All these, my friends, are views which young people imbibe from men of science, both prose-writers and poets, who maintain that the height of justice is to succeed by force; whence it comes that the young people are afflicted with a plague of impiety, as though the gods were not such as the law commands us to conceive them; and, because of this, factions also arise, when these teachers attract them towards the life that is right according to nature, which consists in being master over the rest in reality, instead of being a slave to others according to legal convention. This antithesis between Nature ( φύσις ) and Convention ( νόμος ) was a familiar one in ethical and political discussion from the time of the Sophists. The supremacy of Nature, as an ethical principle, was maintained (it is said) by Hippias and Prodicus; that of Convention, by Protagoras and Gorgias: Plato goes behind both to the higher principle of Reason ( νοῦς ), cp. Introduction. p. xiv. Clin. What a horrible statement you have described, Stranger! And what widespread corruption of the young in private families as well as publicly in the States! Ath. That is indeed true, Clinias. What, then, do you think the lawgiver ought to do, seeing that these people have been armed in this way for a long time past? Should he merely stand up in the city and threaten all the people that unless they affirm that the gods exist and conceive them in their minds to be such as the law maintains Cp. Plat. Laws 634d, Plat. Laws 634e ; Plat. Laws 859b, al. and so likewise with regard to the beautiful and the just and all the greatest things, as many as relate to virtue and vice, that they must regard and perform these in the way prescribed by the lawgiver in his writings; and that whosoever fails to show himself obedient to the laws must either be put to death or else be punished, in one case by stripes and imprisonment, in another by degradation, in others by poverty and exile? But as to persuasion, should the lawgiver, while enacting the people’s laws, refuse to blend any persuasion with his statements, and thus tame them so far as possible? Clin. Certainly not, Stranger; on the contrary, if persuasion can be applied in such matters in even the smallest degree, no lawgiver who is of the slightest account must ever grow weary, but must (as they say) leave no stone unturned Literally, utter every voice (leave nothing unsaid). to reinforce the ancient saying that gods exist, and all else that you recounted just now; and law itself he must also defend and art, as things which exist by nature or by a cause not inferior to nature, since according to right reason they are the offspring of mind, even as you are now, as I think, asserting; and I agree with you. Ath. What now, my most ardent Clinias? Are not statements thus made to the masses difficult for us to keep up with in argument, and do they not also involve us in arguments portentously long? , Clin. Well now, Stranger, if we had patience with ourselves when we discoursed at such length on the subjects of drinking and music, In Books I and II. shall we not exercise patience in dealing with the gods and similar subjects? Moreover, such a discourse is of the greatest help for intelligent legislation, since legal ordices when put in writing remain wholly unchanged, as though ready to submit to examination for all time, so that one need have no fear even if they are hard to listen to at first, seeing that even the veriest dullard can come back frequently to examine them, nor yet if they are lengthy, provided that they are beneficial. Consequently, in my opinion, it could not possibly be either reasonable or pious for any man to refrain from lending his aid to such arguments to the best of his power. Cp. Plat. Laws 811d . Meg. What Clinias says, Stranger, is, I think, most excellent. Ath. Most certainly it is, Megillus; and we must do as he says. For if the assertions mentioned had not been sown broadcast well-nigh over the whole world of men, there would have been no need of counter-arguments to defend the existence of the gods; but as it is, they are necessary. For when the greatest laws are being destroyed by wicked men, who is more bound to come to their rescue than the lawgiver? Meg. No one. Ath. Come now, Clinias, do you also answer me again, for you too must take a hand in the argument: it appears that the person who makes these statements holds fire, water, earth and air to be the first of all things, and that it is precisely to these things that he gives the name of nature, while soul he asserts to be a later product therefrom. Probably, indeed, he does not merely appear to do this, but actually makes it clear to us in his account. Clin. Certainly. Ath. Can it be then, in Heaven’s name, that now we have discovered, as it were, a very fountain-head of irrational opinion in all the men who have ever yet handled physical investigations? Consider, and examine each statement. For it is a matter of no small importance if it can be shown that those who handle impious arguments, and lead others after them, employ their arguments not only ill, but erroneously. And this seems to me to be the state of affairs. Clin. Well said; but try to explain wherein the error lies. Ath. We shall probably have to handle rather an unusual argument. Clin. We must not shrink, Stranger. You think, I perceive, that we shall be traversing alien ground, outside legislation, if we handle such arguments. But if there is no other way in which it is possible for us to speak in concert with the truth, as now legally declared, except this way, then in this way, my good sir, we must speak. Ath. It appears, then, that I may at once proceed with an argument that is somewhat unusual; it is this. That which is the first cause of becoming and perishing in all things, this is declared by the arguments which have produced the soul of the impious to be not first, but generated later, and that which is the later to be the earlier; and because of this they have fallen into error regarding the real nature of divine existence. ,Clin. I do not yet understand. Ath. As regards the soul, my comrade, nearly all men appear to be ignorant of its real nature and its potency, and ignorant not only of other facts about it, but of its origin especially,—how that it is one of the first existences, and prior to all bodies, and that it more than anything else is what governs all the changes and modifications of bodies. And if this is really the state of the case, must not things which are akin to soul be necessarily prior in origin to things which belong to body, seeing that soul is older than body? Cp. Plat. Tim. 34d ff . Clin. Necessarily. Ath. Then opinion and reflection and thought and art and law will be prior to things hard and soft and heavy and light; and further, the works and actions that are great and primary will be those of art, while those that are natural, and nature itself which they wrongly call by this name—will be secondary, and will derive their origin from art and reason. Clin. How are they wrong? Ath. By nature they intend to indicate production of things primary; but if soul shall be shown to have been produced first (not fire or air), but soul first and foremost,—it would most truly be described as a superlatively natural existence. Such is the state of the case, provided that one can prove that soul is older than body, but not otherwise. Clin. Most true. Ath. Shall we then, in the next place, address ourselves to the task of proving this? Clin. Certainly. Ath. Let us guard against a wholly deceitful argument, lest haply it seduce us who are old with its specious youthfulness, and then elude us and make us a laughing-stock, and so we get the reputation of missing even little things while aiming at big things. Consider then. Suppose that we three had to cross a river that was in violent flood, and that I, being the youngest of the party and having often had experience of currents, were to suggest that the proper course is for me to make an attempt first by myself—leaving you two in safety—to see whether it is possible for you older men also to cross, or how the matter stands, and then, if the river proved to be clearly fordable, I were to call you, and, by my experience, help you across, while if it proved impassable for such as you, in that case the risk should be wholly mine,—such a suggestion on my part would have sounded reasonable. So too in the present instance; the argument now in front of us is too violent, and probably impassable, for such strength as you possess; , Ath. so, lest it make you faint and dizzy as it rushes past and poses you with questions you are unused to answering, Cp. Plat. Laws 886b . and thus causes an unpleasing lack of shapeliness and seemliness, I think that I ought now to act in the way described—question myself first, while you remain listening in safety, and then return answer to myself, and in this way proceed through the whole argument until it has discussed in full the subject of soul, and demonstrated that soul is prior to body. Cp. Plat. Laws 896b, Plat. Laws 896c . Clin. Your suggestion, Stranger, we think excellent; so do as you suggest. Ath. Come then,—if ever we ought to invoke God’s aid, now is the time it ought to be done. Let the gods be invoked with all zeal to aid in the demonstration of their own existence. And let us hold fast, so to speak, to a safe cable as we embark on the present discussion. And it is safest, as it seems to me, to adopt the following method of reply when questions such as this are put on these subjects; for instance, when a man asks me— Do all things stand still, Stranger, and nothing move? Or is the exact opposite the truth? Or do some things move and some remain at rest? My answer will be, Some things move, others remain at rest. Cp. Plat. Soph. 255 ff.; Timaeus 57 ff . Then do not the standing things stand, and the moving things move, in a certain place? of course. And some will do this in one location, and others in several. You mean, we will say, that those which have the quality of being at rest at the center move in one location, as when the circumference of circles that are said to stand still revolves? Yes. And we perceive that motion of this kind, which simultaneously turns in this revolution both the largest circle and the smallest, distributes itself to small and great proportionally, altering in proportion its own quantity; whereby it functions as the source of all such marvels as result from its supplying great and small circles simultaneously with harmonizing rates of slow and fast speeds—a condition of things that one might suppose to be impossible. Quite true. And by things moving in several places you seem to me to mean all things that move by locomotion, continually passing from one spot to another, and sometimes resting on one axis i.e. with a forward gliding motion, as opposed to rolling forward (like a car wheel). and sometimes, by revolving, on several axes. And whenever one such object meets another, if the other is at rest, the moving object is split up; but if they collide with others moving to meet them from an opposite direction, they form a combination which is midway between the two. Yes, I affirm that these things are so, just as you describe. , Ath. Further, things increase when combined and decrease when separated in all cases where the regular constitution i.e. as solid, liquid, or gaseous substance. of each persists; but if this does not remain, then both these conditions cause them to perish. And what is the condition which must occur in everything to bring about generation? Obviously whenever a starting-principle receiving increase comes to the second change, and from this to the next, and on coming to the third admits of perception by percipients. This account of the derivation of the sense-world from the starting-principle ( ἀρχή ) is obscure. It is generally interpreted as a geometrical allegory, the stages of development being from point to line, from line to surface, from surface to solid,—this last only being perceptible by the senses (cp. Aristot. Soul 404 b 18 ff .). Everything comes into being by this process of change and alteration; and a thing is really existent whenever it remains fixed, but when it changes into another constitution it is utterly destroyed. Have we now, my friends, mentioned all the forms of motion, capable of numerical classification, The 8 kinds of motion here indicated are—(1) circular motion round a fixed center; (2) locomotion (gliding or rolling); (3) combination; (4) separation; (5) increase; (6) decrease; (7) becoming; (8) perishing. The remaining two kinds (as described below) are—(9) other-affecting motion (or secondary causation); and (10) self-and-other-affecting motion (or primary causation). save only two? Clin. What two? Ath. Those, my good sir, for the sake of which, one may say, the whole of our present enquiry was undertaken. Clin. Explain more clearly. Ath. It was undertaken, was it not, for the sake of soul? Clin. Certainly. Ath. As one of the two let us count that motion which is always able to move other things, but unable to move itself; and that motion which always is able to move both itself and other things,—by way of combination and separation, of increase and decrease, of generation and corruption,—let us count as another separate unit in the total number of motions. Clin. Be it so. Ath. Thus we shall reckon as ninth on the list that motion which always moves another object and is moved by another; while that motion which moves both itself and another, and which is harmoniously adapted to all forms of action and passion, and is termed the real change and motion of all that really exists,—it, I presume, we shall call the tenth. Clin. Most certainly. Ath. of our total of ten motions, which shall we most correctly adjudge to be the most powerful of all and excelling in effectiveness? Clin. We are bound to affirm that the motion which is able to move itself excels infinitely, and that all the rest come after it. Ath. Well said. Must we, then, alter one or two of the wrong statements we have now made? Clin. Which do you mean? Ath. Our statement about the tenth seems wrong. Clin. How? Ath. Logically it is first in point of origin and power; and the next one is second to it, although we absurdly called it ninth a moment ago. Clin. What do you mean? Ath. This: when we find one thing changing another, and this in turn another, and so on,—of these things shall we ever find one that is the prime cause of change? How will a thing that is moved by another ever be itself the first of the things that cause change? It is impossible. , Ath. But when a thing that has moved itself changes another thing, and that other a third, and the motion thus spreads progressively through thousands upon thousands of things, will the primary source of all their motions be anything else than the movement of that which has moved itself? Clin. Excellently put, and we must assent to your argument. Ath. Further, let us question and answer ourselves thus:—Supposing that the Whole of things were to unite and stand still,—as most of these thinkers E.g. Anaxagoras, who taught, originally, all things were together ( ὁμοῦ ); and the Eleatic School (Parmenides, etc.) asserted that the Real World ( τὸ ὄν ) is One and motionless; cp. Plat. Theaet. 180e . venture to maintain,—which of the motions mentioned would necessarily arise in it first? That motion, of course, which is self-moving; for it will never be shifted beforehand by another thing, since no shifting force exists in things beforehand. Therefore we shall assert that inasmuch as the self-moving motion is the starting-point of all motions and the first to arise in things at rest and to exist in things in motion, it is of necessity the most ancient and potent change of all, while the motion which is altered by another thing and itself moves others comes second. Clin. Most true. Ath. Now that we have come to this point in our discourse, here is a question we may answer. Clin. What is it? Ath. If we should see that this motion had arisen in a thing of earth or water or fire, whether separate or in combination, what condition should we say exists in such a thing? Clin. What you ask me is, whether we are to speak of a thing as alive when it moves itself? Ath. Yes. Clin. It is alive, to be sure. Ath. Well then, when we see soul in things, must we not equally agree that they are alive? Clin. We must. Ath. Now stop a moment, in Heaven’s name! Would you not desire to observe three points about every object? Clin. What do you mean? Ath. One point is the substance, one the definition of the substance, and one the name; Cp. Epistles 7, 342 A, B. and, moreover, about everything that exists there are two questions to be asked. Clin. How two? Ath. At one time each of us, propounding the name by itself, demands the definition; at another, propounding the definition by itself, he demands the name. Clin. Is it something of this kind we mean now to convey? Ath. of what kind? Clin. We have instances of a thing divisible into two halves, both in arithmetic and elsewhere; in arithmetic the name of this is the even, and the definition is a number divisible into two equal parts. Ath. Yes, that is what I mean. So in either case it is the same object, is it not, which we describe, whether, when asked for the definition, we reply by giving the name, or, when asked for the name, we give the definition,—describing one and the same object by the name even, and by the definition a number divisible into two halves ? Clin. Most certainly. , Ath. What is the definition of that object which has for its name soul ? Can we give it any other definition than that stated just now— the motion able to move itself ? Clin. Do you assert that self-movement is the definition of that very same substance which has soul as the name we universally apply to it? Ath. That is what I assert. And if this be really so, do we still complain that it has not been sufficiently proved that soul is identical with the prime origin and motion of what is, has been, and shall be, and of all that is opposite to these, seeing that it has been plainly shown to be the cause of all change and motion in all things? Clin. We make no such complaint; on the contrary, it has been proved most sufficiently that soul is of all things the oldest, since it is the first principle of motion. Ath. Then is not that motion which, when it arises in one object, is caused by another, and which never supplies self-motion to anything, second in order—or indeed as far down the list as one cares to put it,—it being the change of a really soulless body? Clin. True. Ath. Truly and finally, then, it would be a most veracious and complete statement to say that we find soul to be prior to body, and body secondary and posterior, soul governing and body being governed according to the ordice of nature. Clin. Yes, most veracious. Ath. We recollect, of course, that we previously agreed Plat. Laws 892a, Plat. Laws 892b . that if soul could be shown to be older than body, then the things of soul also will be older than those of body. Clin. Certainly we do. Ath. Moods and dispositions and wishes and calculations and true opinions and considerations and memories will be prior to bodily length, breadth, depth and strength, if soul is prior to body. Clin. Necessarily. Ath. Must we then necessarily agree, in the next place, that soul is the cause of things good and bad, fair and foul, just and unjust, and all the opposites, if we are to assume it to be the cause of all things? Clin. of course we must. Ath. And as soul thus controls and indwells in all things everywhere that are moved, must we not necessarily affirm that it controls Heaven also? Clin. Yes. Ath. One soul, is it, or several? I will answer for you— several. Anyhow, let us assume not less than two—the beneficent soul and that which is capable of effecting results of the opposite kind. Clin. You are perfectly right. , Ath. Very well, then. Soul drives all things in Heaven and earth and sea by its own motions, of which the names are wish, reflection, forethought, counsel, opinion true and false, joy, grief, confidence, fear, hate, love, and all the motions that are akin to these or are prime-working motions; these, when they take over the secondary motions of bodies, drive them all to increase and decrease and separation and combination, Cp. Plat. Laws 894b, Plat. Laws 894c . and, supervening on these, to heat and cold, heaviness and lightness, hardness and softness, whiteness and blackness, bitterness and sweetness, and all those qualities which soul employs, both when it governs all things rightly and happily as a true goddess, in conjunction with reason, and when, in converse with unreason, it produces results which are in all respects the opposite. Shall we postulate that this is so, or do we still suspect that it may possibly be otherwise? Clin. By no means. Ath. Which kind of soul, then, shall we say is in control of Heaven and earth and the whole circle? That which is wise and full of goodness, or that which has neither quality? To this shall we make reply as follows? Clin. How? Ath. If, my good sir, we are to assert that the whole course and motion of Heaven and of all it contains have a motion like to the motion and revolution and reckonings of reason, i.e. the uniform revolution of a sphere in the same spot and on its own axis: cp. Plat. Laws 898a ; Plat. Tim. 34a ff, Plat. Tim. 34b ff ; Plat. 90c, d . and proceed in a kindred manner, then clearly we must assert that the best soul regulates the whole cosmos and drives it on its course, which is of the kind described. Clin. You are right. Ath. But the bad soul, if it proceeds in a mad and disorderly way. Clin. That also is right. Ath. Then what is the nature of the motion of reason? Here, my friends, we come to a question that is difficult to answer wisely; consequently, it is fitting that you should now call me in to assist you with the answer. Clin. Very good. Ath. In making our answer let us not bring on night, as it were, at midday, by looking right in the eye of the sun, Cp. Plat. Rep. 516a ff . as though with mortal eyes we could ever behold reason and know it fully; the safer way to behold the object with which our question is concerned is by looking at an image of it. Clin. How do you mean? Ath. Let us take as an image that one of the ten motions which reason resembles; reminding ourselves of which Cp. Plat. Laws 893b .; the motion to which reason is likened is the first of the ten. I, along with you, will make answer. Clin. You will probably speak admirably. Ath. Do we still recollect thus much about the things then described, that we assumed that, of the total, some were in motion, others at rest? Clin. Yes. , Ath. And further, that, of those in motion, some move in one place, others move in several places? Clin. That is so. Ath. And that, of these two motions, the motion which moves in one place must necessarily move always round some center, being a copy of the turned wheels; and that this has the nearest possible kinship and similarity to the revolution of reason? Cp. Plat. Tim. 33b ff, Plat. Tim. 34a ff ; Plat. Rep. 436b ff . Clin. How do you mean? Ath. If we described them both as moving regularly and uniformly in the same spot, round the same things and in relation to the same things, according to one rule and system—reason, namely, and the motion that spins in one place (likened to the spinning of a turned globe),—we should never be in danger of being deemed unskillful in the construction of fair images by speech. Clin. Most true. Ath. On the other hand, will not the motion that is never uniform or regular or in the same place or around or in relation to the same things, not moving in one spot nor in any order or system or rule—will not this motion be akin to absolute unreason? Clin. It will, in very truth. Ath. So now there is no longer any difficulty in stating expressly that, inasmuch as soul is what we find driving everything round, we must affirm that this circumference of Heaven is of necessity driven round under the care and ordering of either the best soul or its opposite. Clin. But, Stranger, judging by what has now been said, it is actually impious to make any other assertion than that these things are driven round by one or more souls endowed with all goodness. Ath. You have attended to our argument admirably, Clinias. Now attend to this further point. Clin. What is that? Ath. If soul drives round the sum total of sun, moon and all other stars, does it not also drive each single one of them? Clin. Certainly. Ath. Then let us construct an argument about one of these stars which will evidently apply equally to them all. Clin. About which one? Ath. The sun’s body is seen by everyone, its soul by no one. And the same is true of the soul of any other body, whether alive or dead, of living beings. There is, however, a strong suspicion that this class of object, which is wholly imperceptible to sense, has grown round all the senses of the body, i.e. envelopes the body and its sense-organs (like circum-ambient air). and is an object of reason alone. Therefore by reason and rational thought let us grasp this fact about it,— Clin. What fact? Ath. If soul drives round the sun, we shall be tolerably sure to be right in saying that it does one of three things. Clin. What things? , Ath. That either it exists everywhere inside of this apparent globular body and directs it, such as it is, just as the soul in us moves us about in all ways; or, having procured itself a body of fire or air (as some argue), it in the form of body pushes forcibly on the body from outside; or, thirdly, being itself void of body, but endowed with other surpassingly marvellous potencies, it conducts the body. Clin. Yes, it must necessarily be the case that soul acts in one of these ways when it propels all things. Ath. Here, I pray you, pause. This soul,—whether it is by riding in the car of the sun, Cp. Plat. Tim. 41d ff, Plat. Tim. 41e ff, where the Creator is said to apportion a soul to each star, in which it rides as though in a chariot. or from outside, or otherwise, that it brings light to us all—every man is bound to regard as a god. Is not that so? Clin. Yes; everyone at least who has not reached the uttermost verge of folly. Ath. Concerning all the stars and the moon, and concerning the years and months and all seasons, what other account shall we give than this very same,—namely, that, inasmuch as it has been shown that they are all caused by one or more souls, which are good also with all goodness, we shall declare these souls to be gods, whether it be that they order the whole heaven by residing in bodies, as living creatures, or whatever the mode and method? Is there any man that agrees with this view who will stand hearing it denied that all things are full of gods ? A dictum of Thales: Aristot. Soul 411 a 7 ff . Clin. There is not a man, Stranger, so wrong-headed as that. Ath. Let us, then, lay down limiting conditions for the man who up till now disbelieves in gods, O Megillus and Clinias, and so be quit of him. Clin. What conditions? Ath. That either he must teach us that we are wrong in laying down that soul is of all things the first production, together with all the consequential statements we made,—or, if he is unable to improve on our account, he must believe us, and for the rest of his life live in veneration of the gods. Let us, then, consider whether our argument for the existence of the gods addressed to those who disbelieve in them has been stated adequately or defectively. Clin. Anything rather than defectively, Stranger. Ath. Then let our argument have an end, in so far as it is addressed to these men. But the man who holds that gods exist, but pay no regard to human affairs,—him we must admonish. My good sir, let us say, the fact that you believe in gods is due probably to a divine kinship drawing you to what is of like nature, to honor it and recognize its existence; but the fortunes of evil and unjust men, both private and public,—which, though not really happy, are excessively and improperly lauded as happy by public opinion,—drive you to impiety by the wrong way in which they are celebrated, not only in poetry, but in tales of every kind. , Ath. Or again, when you see men attaining the goal of old age, and leaving behind them children’s children in the highest offices, very likely you are disturbed, when amongst the number of these you discover—whether from hearsay or from your own personal observation—some who have been guilty of many dreadful impieties, and who, just because of these, have risen from a small position to royalty and the highest rank; then the consequence of all this clearly is that, since on the one hand you are unwilling to hold the gods responsible for such things because of your kinship to them, and since on the other hand you are driven by lack of logic and inability to repudiate the gods, you have come to your present morbid state of mind, in which you opine that the gods exist, but scorn and neglect human affairs. In order, therefore, that your present opinion may not grow to a greater height of morbid impiety, but that we may succeed in repelling the onset of its pollution (if haply we are able) by argument, let us endeavor to attach our next argument to that which we set forth in full to him who utterly disbelieves gods, and thereby to employ the latter as well. And do you, Clinias and Megillus, take the part of the young man in answering, as you did before; and should anything untoward occur in the course of the argument, I will make answer for you, as I did just now, and convey you across the stream. Cp. Plat. Laws 892d, Plat. Laws 892e . Clin. A good suggestion! We will do our best to carry it out; and do you do likewise. Ath. Well, there will probably be no difficulty in proving to this man that the gods care for small things no less than for things superlatively great. For, of course, he was present at our recent argument, and heard that the gods, being good with all goodness, possess such care of the whole as is most proper to themselves. Clin. Most certainly he heard that. Ath. Let us join next in enquiring what is that goodness of theirs in respect of which we agree that they are good. Come now, do we say that prudence and the possession of reason are parts of goodness, and the opposites of these of badness? Clin. We do say so. Ath. And further, that courage is part of goodness, and cowardice of badness? Clin. Certainly. Ath. And shall we say that some of these are foul, others fair? Clin. Necessarily. Ath. And shall we say that all such as are mean belong to us, if to anyone, whereas the gods have no share in any such things, great or small? Clin. To this, too, everyone would assent. Ath. Well then, shall we reckon neglect, idleness and indolence as goodness of soul? Or how say you? Clin. How could we? Ath. As the opposite, then? Clin. Yes. ,Ath. And the opposites of these as of the opposite quality of soul? Clin. of the opposite quality. Ath. What then? He who is indolent, careless and idle will be in our eyes what the poet described Hes. WD 303 .: τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες ὅς κεν ἀεργὸς | ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὁρμήν. — a man most like to sting-less drones ? Clin. A most true description. Ath. That God has such a character we must certainly deny, seeing that he hates it; nor must we allow anyone to attempt to say so. Clin. We could not possibly allow that. Ath. When a person whose duty it is especially to act and care for some object has a mind that cares for great things, but neglects small things, on what principle could we praise such a person without the utmost impropriety? Let us consider the matter in this way: the action of him who acts thus, be he god or man, takes one of two forms, does it not? Clin. What forms? Ath. Either because he thinks that neglect of the small things makes no difference to the whole, or else, owing to laziness and indolence, he neglects them, though he thinks they do make a difference. Or is there any other way in which neglect occurs? For when it is impossible to care for all things, it will not in that case be neglect of great things or small when a person—be he god or common man—fails to care for things which he lacks the power and capacity to care for. Clin. of course not. Ath. Now to us three let these two men make answer, of whom both agree that gods exist, but the one asserts that they can be bribed, and the other that they neglect the small. First, you both assert that the gods know and hear and see all things, Cp. Plat. Laws 641e . and that nothing of all that is apprehended by senses or sciences can escape their notice; do you assert that this is so, or what? Clin. That is what we assert. Here, and in what follows, Clinias is answering on behalf of the two misbelievers. Ath. And further, that they can do all that can be done by mortal or immortal? Clin. They will, of course, admit that this also is the case. Ath. And it is undeniable that all five of us agreed that the gods are good, yea, exceeding good. Clin. Most certainly. Ath. Being, then, such as we agree, is it not impossible to allow that they do anything at all in a lazy and indolent way? For certainly amongst us mortals idleness is the child of cowardice, and laziness of idleness and indolence. Clin. Very true. Ath. None, then, of the gods is neglectful owing to idleness and laziness, seeing that none has any part in cowardice. Clin. You are very right. ,Ath. Further, if they do neglect the small and scant things of the All, they will do so either because they know that there is no need at all to care for any such things or—well, what other alternative is there except the opposite of knowing? Clin. There is none. Ath. Shall we then assume, my worthy and excellent sir, that you assert that the gods are ignorant, and that it is through ignorance that they are neglectful when they ought to be showing care,—or that they know indeed what is needful, yet act as the worst of men are said to do, who, though they know that other things are better to do than what they are doing, yet do them not, owing to their being somehow defeated by pleasures or pains? Clin. Impossible. Ath. Do not human affairs share in animate nature, and is not man himself, too, the most god-fearing of all living creatures? Clin. That is certainly probable. Ath. We affirm that all mortal creatures are possessions of the gods, to whom belongs also the whole heaven. Clin. of course. Ath. That being so, it matters not whether a man says that these things are small or great in the eyes of the gods; for in neither case would it behove those who are our owners to be neglectful, seeing that they are most careful and most good. For let us notice this further fact— Clin. What is it? Ath. In regard to perception and power,—are not these two naturally opposed in respect of ease and difficulty? Clin. How do you mean? Ath. It is more difficult to see and hear small things than great; but everyone finds it more easy to move, control and care for things small and few than their opposites. Clin. Much more. Ath. When a physician is charged with the curing of a whole body, if, while he is willing and able to care for the large parts, he neglects the small parts and members, will he ever find the whole in good condition? Clin. Certainly not. Ath. No more will pilots or generals or house-managers, nor yet statesmen or any other such persons, find that the many and great thrive apart from the few and small; for even masons say that big stones are not well laid without little stones. Clin. They cannot be. , Ath. Let us never suppose that God is inferior to mortal craftsmen who, the better they are, the more accurately and perfectly do they execute their proper tasks, small and great, by one single art,—or that God, who is most wise, and both willing and able to care, cares not at all for the small things which are the easier to care for—like one who shirks the labor because he is idle and cowardly,—but only for the great. Clin. By no means let us accept such an opinion of the gods, Stranger: that would be to adopt a view that is neither pious nor true at all. Ath. And now, as I think, we have argued quite sufficiently with him who loves to censure the gods for neglect. Clin. Yes. Ath. And it was by forcing him by our arguments to acknowledge that what he says is wrong. But still he needs also, as it seems to me, some words of counsel to act as a charm upon him. Clin. What kind of words, my good sir? Ath. Let us persuade the young man by our discourse that all things are ordered systematically by Him who cares for the World—all with a view to the preservation and excellence of the Whole, whereof also each part, so far as it can, does and suffers what is proper to it. To each of these parts, down to the smallest fraction, rulers of their action and passion are appointed to bring about fulfillment even to the uttermost fraction; whereof thy portion also, O perverse man, is one, and tends therefore always in its striving towards the All, tiny though it be. But thou failest to perceive that all partial generation is for the sake of the Whole, in order that for the life of the World-all blissful existence may be secured,—it not being generated for thy sake, but thou for its sake. For every physician and every trained craftsman works always for the sake of a Whole, and strives after what is best in general, and he produces a part for the sake of a whole, and not a whole for the sake of a part; but thou art vexed, because thou knowest not how what is best in thy case for the All turns out best for thyself also, in accordance with the power of your common origin. And inasmuch as soul, being conjoined now with one body, now with another, is always undergoing all kinds of changes either of itself or owing to another soul, there is left for the draughts-player no further task,—save only to shift the character that grows better to a superior place, and the worse to a worse, according to what best suits each of them, so that to each may be allotted its appropriate destiny. Clin. In what way do you mean?, Ath. The way I am describing is, I believe, that in which supervision of all things is most easy for the gods. For if one were to shape all things, without a constant view to the Whole, by transforming them (as, for instance, fire into water), instead of merely converting one into many or many into one, then when things had shared in a first, or second, or even third generation, This seems to refer to three stages of the soul’s incarnation; see p. 367, n. 2. they would be countless in number in such a system of transformations; but as things are, the task before the Supervisor of the All is wondrous easy. Clin. How do you mean? Ath. Thus:—Since our King saw that all actions involve soul, and contain much good and much evil, and that body and soul are, when generated, indestructible but not eternal, Cp. Plat. Tim 37c ff . as are the gods ordained by law (for if either soul or body had been destroyed, there would never have been generation of living creatures), and since He perceived that all soul that is good naturally tends always to benefit, but the bad to injure,—observing all this, He designed a location for each of the parts, wherein it might secure the victory of goodness in the Whole and the defeat of evil most completely, easily, and well. For this purpose He has designed the rule which prescribes what kind of character should be set to dwell in what kind of position and in what regions; Cp. Plat. Tim 42b ff . where it is said that the soul of the good man returns at death to its native star, while that of the bad takes the form of a woman in its second, and that of a beast in its third incarnation. but the causes of the generation of any special kind he left to the wills of each one of us men. Cp. Plat. Rep. 617e . For according to the trend of our desires and the nature of our souls, each one of us generally becomes of a corresponding character. Clin. That is certainly probable. Ath. All things that share in soul change, since they possess within themselves the cause of change, and in changing they move according to the law and order of destiny; the smaller the change of character, the less is the movement over surface in space, but when the change is great and towards great iniquity, then they move towards the deep and the so-called lower regions, regarding which—under the names of Hades and the like—men are haunted by most fearful imaginings, both when alive and when disparted from their bodies. And whenever the soul gets a specially large share of either virtue or vice, owing to the force of its own will and the influence of its intercourse growing strong, then, if it is in union with divine virtue, it becomes thereby eminently virtuous, and moves to an eminent region, being transported by a holy road to another and a better region; whereas, if the opposite is the case, it changes to the opposite the location of its life’s abode. , Ath. This is the just decree of the gods who inhabit Olympus, Hom. Od. 19.43 O thou child and stripling who thinkest thou art neglected by the gods,—the decree that as thou becomest worse, thou goest to the company of the worse souls, and as thou becomest better, to the better souls; and that, alike in life and in every shape of death, thou both doest and sufferest what it is befitting that like should do towards like. Cp. Plat. Laws 728b ., Plat. Laws 837a . From this decree of Heaven neither wilt thou nor any other luckless wight ever boast that he has escaped; for this decree is one which the gods who have enjoined it have enjoined above all others, and meet it is that it should be most strictly observed. For by it thou wilt not ever be neglected, neither if thou shouldest dive, in thy very littleness, into the depths of the earth below, nor if thou shouldest soar up to the height of Heaven above; but thou shalt pay to the gods thy due penalty, whether thou remainest here on earth, or hast passed away to Hades, or art transported to a region yet more fearsome. And the same rule, let me tell thee, will apply also to those whom thou sawest growing to great estate from small after doing acts of impiety or other such evil,—concerning whom thou didst deem that they had risen from misery to happiness, and didst imagine, therefore, that in their actions, as in mirrors, thou didst behold the entire neglect of the gods, not knowing of their joint contribution and how it contributes to the All. And surely, O most courageous of men, thou canst not but suppose that this is a thing thou must needs learn. For if a man learns not this, he can never see even an outline of the truth, nor will he be able to contribute an account of life as regards its happiness or its unhappy fortune. If Clinias here and all our gathering of elders succeed in convincing thee of this fact, that thou knowest not what thou sayest about the gods, then God Himself of His grace will aid thee; but shouldest thou still be in need of further argument, give ear to us while we argue with the third unbeliever, if thou hast sense at all. For we have proved, as I would maintain, by fairly sufficient argument that the gods exist and care for men; the next contention, that the gods can be won over by wrongdoers, Cp. Hom. Il. 9.497 ff ., τοὺς θεοὺς . . . λοιβῇ τε κνίσῃ τε παρατρωπῶς’ ἄνθρωποι κτλ. on the receipt of bribes, is one that no one should admit, and we must try to refute it by every means in our power. Clin. Admirably spoken: let us do as you say. Ath. Come now, in the name of these gods themselves I ask—in what way would they come to be seduced by us, if seduced they were? Being what in their essence and character? Necessarily they must be rulers, if they are to be in continual control of the whole heaven. Clin. True. , Ath. But to which kind of rulers are they like? Or which are like to them, of those rulers whom we can fairly compare with them, as small with great? Would drivers of rival teams resemble them, or pilots of ships? Or perhaps they might be likened to rulers of armies; or possibly they might be compared to physicians watching over a war against bodily disease, or to farmers fearfully awaiting seasons of wonted difficulty for the generation of plants, or else to masters of flocks. For seeing that we have agreed Cp. Plat. Laws 904a ff ., Plat. Laws 896c ff ., Plat. Rep. 379c . among ourselves that the heaven is full of many things that are good, and of the opposite kind also, and that those not good are the more numerous, such a battle, we affirm, is undying, and needs a wondrous watchfulness,—the gods and daemons being our allies, and we the possession Cp. Plat. Phaedo 62b . of the gods and daemons; and what destroys us is iniquity and insolence combined with folly, what saves us, justice and temperance combined with wisdom, which dwell in the animate powers of the gods, and of which some small trace may be clearly seen here also residing in us. But there are certain souls that dwell on earth and have acquired unjust gain which, being plainly bestial, beseech the souls of the guardians—whether they be watch-dogs or herdsmen or the most exalted of masters—trying to convince them by fawning words and prayerful incantations that (as the tales of evil men relate) they can profiteer among men on earth without any severe penalty: but we assert that the sin now mentioned, of profiteering or over-gaining, is what is called in the case of fleshly bodies disease, Cp. Plat. Rep. 609 ff, Plat. Sym. 188a ff ., where the theory is stated that health depends upon the harmony, or equal balance, of the constituent elements of the body ( heat and cold, moisture and dryness, ); when any of these (opposite) elements is in excess ( πλεονεκτεῖ ), disease sets in. So, too, in the body politic, the excess of due measure by any element, or member, is injustice. in that of seasons and years pestilence, and in that of States and polities, by a verbal change, this same sin is called injustice. Clin. Certainly. Ath. Such must necessarily be the account of the matter given by the man who says that the gods are always merciful to unjust men and those who act unjustly, provided that one gives them a share of one’s unjust gains; it is just as if wolves were to give small bits of their prey to watch-dogs, and they being mollified by the gifts were to allow them to go ravening among the flocks. Is not this the account given by the man who asserts that the gods are open to bribes? Clin. It is. Ath. To which of the guardians aforementioned might a man liken the gods without incurring ridicule? Is it to pilots, who, when warped themselves by wine’s flow and flavor, Hom. Il. 9.500 (quoted above, p. 371, n. 1). overturn both ships and sailors? Clin. By no means. Ath. And surely not to drivers ranged up for a race and seduced by a gift to lose it in favor of other teams? Clin. If that was the account you gave of them, it would indeed be a horrible comparison. Ath. Nor, surely, to generals or physicians or farmers or herdsmen; nor yet to dogs charmed by wolves?, Clin. Hush! That is quite impossible. Ath. Are not all gods the greatest of all guardians, and over the greatest things? Clin. Yes, by far. Ath. Shall we say that those who watch over the fairest things, and who are themselves eminently good at keeping watch, are inferior to dogs and ordinary men, who would never betray justice for the sake of gifts impiously offered by unjust men? Clin. By no means; it is an intolerable thing to say, and whoever embraces such an opinion would most justly be adjudged the worst and most impious of all the impious men who practice impiety in all its forms. Ath. May we now say that we have fully proved our three propositions,—namely, that the gods exist, and that they are careful, and that they are wholly incapable of being seduced to transgress justice? Clin. Certainly we may; and in these statements you have our support. Ath. And truly they have been made in somewhat vehement terms, in our desire for victory over those wicked men; and our desire for victory was due to our fear lest haply, if they gained the mastery in argument, they should suppose they had gained the right to act as they chose—those men who wickedly hold all those false notions about the gods. On this account we have been zealous to speak with special honor; and if we have produced any good effect, however small, in the way of persuading the men to hate themselves and to feel some love for an opposite kind of character, then our prelude to the laws respecting impiety will not have been spoken amiss. Clin. Well, there is hope; and if not, at any rate no fault will be found with the lawgiver in respect of the nature of the argument. Ath. After the prelude it will be proper for us to have a statement of a kind suitable to serve as the laws’ interpreter, forewarning all the impious to quit their ways for those of piety. For those who disobey, this shall be the law concerning impiety:—If anyone commits impiety either by word or deed, he that meets with him shall defend the law by informing the magistrates, and the first magistrates who hear of it shall bring the man up before the court Cp. Plat. Laws 767c, Plat. Laws 767d, Plat. Laws 855c . appointed to decide such cases as the laws direct; and if any magistrate on hearing of the matter fail to do this, he himself shall be liable to a charge of impiety at the hands of him who wishes to punish him on behalf of the laws. , Ath. And if a man be convicted, the court shall assess one penalty for each separate act of impiety. Imprisonment shall be imposed in every case; and since there are three prisons in the State (namely, one public prison near the market for most cases, to secure the persons of the average criminals; a second, situated near the assembly-room of the officials who hold nightly assemblies, Cp. Plat. Laws 909a, Plat. Laws 961a . and named the reformatory ; and a third, situated in the middle of the country, in the wildest and loneliest spot possible, and named after retribution Cp. Plat. Laws 704b . ), and since men are involved in impiety from the three causes which we have described, and from each such cause two forms of impiety result—consequently those who sin in respect of religion fall into six classes which require to be distinguished, as needing penalties that are neither equal nor similar. For while those who, though they utterly disbelieve in the existence of the gods, possess by nature a just character, both hate the evil and, because of their dislike of injustice, are incapable of being induced to commit unjust actions, and flee from unjust men and love the just, on the other hand, those who, besides holding that the world is empty of gods, are afflicted by incontinence in respect of pleasures and pains, and possess also powerful memories and sharp wits—though both these classes share alike in the disease of atheism, yet in respect of the amount of ruin they bring on other people, the latter class would work more and the former less of evil. For whereas the one class will be quite frank in its language about the gods and about sacrifices and oaths, and by ridiculing other people will probably convert others to its views, unless it meets with punishment, the other class, while holding the same opinions as the former, yet being specially gifted by nature and being full of craft and guile, is the class out of which are manufactured many diviners and experts in all manner of jugglery; and from it, too, there spring sometimes tyrants and demagogues and generals, and those who plot by means of peculiar mystic rites of their own, and the devices of those who are called sophists. of these there may be many kinds; but those which call for legislation are two, of which the ironic i.e. hypocritical, hiding impiety under a cloak of religion. kind commits sins that deserve not one death only or two, while the other kind requires both admonition and imprisonment. , Ath. Likewise also the belief that the gods are neglectful breeds two other kinds of impiety; and the belief in their being open to bribes, other two. These kinds being thus distinguished, those criminals who suffer from folly, Cp. Plat. Laws 863b, Plat. Laws 863c . being devoid of evil disposition and character, shall be placed by the judge according to law in the reformatory for a period of not less than five years, during which time no other of the citizens shall hold intercourse with them, save only those who take part in the nocturnal assembly, Cp. Plat. Laws 908a . and they shall company with them to minister to their souls’ salvation by admonition; and when the period of their incarceration has expired, if any of them seems to be reformed, he shall dwell with those who are reformed, but if not, and if he be convicted again on a like charge, he shall be punished by death. But as to all those who have become like ravening beasts, and who, besides holding that the gods are negligent or open to bribes, despise men, charming the souls of many of the living, and claiming that they charm the souls of the dead, and promising to persuade the gods by bewitching them, as it were, with sacrifices, prayers and incantations, Cp. Plat. Laws 933a,, Plat. Rep. 364b ff . and who try thus to wreck utterly not only individuals, but whole families and States for the sake of money,—if any of these men be pronounced guilty, the court shall order him to be imprisoned according to law in the mid-country jail, and shall order that no free man shall approach such criminals at any time, and that they shall receive from the servants a ration of food as fixed by the Law-wardens. And he that dies shall be cast outside the borders without burial; and if any free man assist in burying him, he shall be liable to a charge of impiety at the hands of anyone who chooses to prosecute. And if the dead man leaves children fit for citizenship, the guardians of orphans shall take them also under their charge from the day of their father’s conviction, just as much as any other orphans. For all these offenders one general law must be laid down, such as will cause the majority of them not only to offend less against the gods by word and deed, but also to become less foolish, through being forbidden to trade in religion illegally. To deal comprehensively with all such cases the following law shall be enacted:—No one shall possess a shrine in his own house: when any one is moved in spirit to do sacrifice, he shall go to the public places to sacrifice, and he shall hand over his oblations to the priests and priestesses to whom belongs the consecration thereof; and he himself, together with any associates he may choose, shall join in the prayers. , Ath. This procedure shall be observed for the following reasons—It is no easy task to found temples and gods, and to do this rightly needs much deliberation; yet it is customary for all women especially, and for sick folk everywhere, and those in peril or in distress (whatever the nature of the distress), and conversely for those who have had a slice of good fortune, to dedicate whatever happens to be at hand at the moment, and to vow sacrifices and promise the founding of shrines to gods and demi-gods and children of gods; and through terrors caused by waking visions or by dreams, and in like manner as they recall many visions and try to provide remedies for each of them, they are wont to found altars and shrines, and to fill with them every house and every village, and open places too, and every spot which was the scene of such experiences. For all these reasons their action should be governed by the law now stated; and a further reason is this—to prevent impious men from acting fraudulently in regard to these matters also, by setting up shrines and altars in private houses, thinking to propitiate the gods privily by sacrifices and vows, and thus increasing infinitely their own iniquity, whereby they make both themselves and those better men who allow them guilty in the eyes of the gods, so that the whole State reaps the consequences of their impiety in some degree—and deserves to reap them. The lawgiver himself, however, will not be blamed by the god; for this shall be the law laid down:—Shrines of the gods no one must possess in a private house; and if anyone is proved to possess and worship at any shrine other than the public shrines—be the possessor man or woman,—and if he is guilty of no serious act of impiety, he that notices the fact shall inform the Law-wardens, and they shall give orders for the private shrines to be removed to the public temples, and if the owner disobeys the order, they shall punish him until he removes them. And if anyone be proved to have committed an impious act, such as is not the venial offence of children, but the serious irreligion of grown men, whether by setting up a shrine on private ground, or on public ground, by doing sacrifice to any gods whatsoever, for sacrificing in a state of impurity he shall be punished with death. And the Law-wardens shall judge what is a childish or venial offence and what not, and then shall bring the offenders before the court, and shall impose upon them the due penalty for their impiety.

64. Menander, Epitrepontes, 1085-1086 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

65. Aristobulus Cassandreus, Fragments, 5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

66. Aristotle, Rhetoric, 1412b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

67. Lycurgus, Against Leocrates, 105, 148, 26, 84-87, 95-96, 82 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 205

68. Theophrastus, Characters, 19.7 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •good speech, and lies about gods •good speech, and proper respect for gods •proper respect for gods, and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60

69. Theophrastus, De Pietate, 7.14-7.21, 8.17-8.20, 13.15-13.20, 18.40-18.41, 19.1-19.5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 145

70. Dinarchus, Or., 1.26 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

71. Aristotle, Nicomachean Ethics, 1.9.1099a-b, 1.8.1098b, 1.8.1099b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400

72. Aristotle, Eudemian Ethics, 1247a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good luck •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and moral goodness •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 183

73. Demosthenes, Orations, 1.10, 1.12, 2.2, 2.22, 3.4-3.5, 3.21-3.31, 4.1, 4.12, 4.42, 11.2, 13.20, 13.26-13.31, 14.25, 15.2-15.3, 15.15, 18.253, 18.258-18.262, 19.23, 19.45-19.46, 19.70-19.71, 19.226, 19.254, 19.256-19.257, 19.287, 19.297-19.299, 21.52-21.53, 23.43, 23.204-23.210, 24.135, 25.11, 25.26 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 71, 74, 205, 206, 207, 208, 209, 223, 228, 229, 230, 231, 232, 233, 234, 235, 292; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 60

3.4. I must first refresh your memory with a little history. You remember, men of Athens, when news came three or four years ago that Philip was in Thrace besieging the fortress of Heraeum. Well, it was the month of Maemacterion, and there was a long and excited debate in the Assembly, and you finally decided to launch a fleet of forty vessels manned by citizens under the age of forty-five, and to raise forty talents by a special tax. 3.5. That year passed and Hecatombaeon came and Metageitnion and Boëdromion. In that month, with a great effort, after the celebration of the Mysteries The Eleusinian Mysteries, celebrated between the 13th and 24th of Boëdromion, i.e. about the beginning of October. you dispatched Charidemus with ten ships, unmanned, and a sum of five talents of silver. When news came that Philip was ill or dead—both reports reached us—you, Athenians, thinking that help was no longer needed, abandoned the expedition. But that was just your opportunity. If we had carried out our resolution in earnest and sailed to Thrace then, Philip would not have survived to trouble us today. 3.21. I am not talking for the idle purpose of quarrelling with anyone here. I am not such a misguided fool as to pick a quarrel deliberately when I see no advantage from it. But I consider it right as a citizen to set the welfare of the state above the popularity of an orator. Indeed I am given to understand—and so perhaps are you—that the orators of past generations, always praised but not always imitated by those who address you, adopted this very standard and principle of statesmanship. I refer to the famous Aristides, to Nicias, to my own namesake, Demosthenes, the general, who perished with Nicias in the Sicilian expedition. He is not elsewhere described as an orator. and to Pericles. 3.22. But ever since this breed of orators appeared who ply you with such questions as What would you like? What shall I propose? How can I oblige you? the interests of the state have been frittered away for a momentary popularity. The natural consequences follow, and the orators profit by your disgrace. 3.23. Yet reflect, men of Athens, on what might be named as the outstanding achievements of the days of your ancestors and those of your own time. I will give you a summary of familiar facts, for you need not go abroad for examples to teach you how to win success. 3.24. Now your ancestors, whom their orators, unlike ours today, did not caress or flatter, for five and forty years The interval between the Persian and Peloponnesian wars. commanded the willing obedience of the Greeks; more than ten thousand talents did they accumulate in our Acropolis; the then king of Macedonia Perdiccas II.; a pardonable exaggeration. was their subject, even as a barbarian ought to be subject to Greeks; many honorable trophies for victory on sea and land did they erect, themselves serving in the field; and they alone of mankind left behind them by their deeds a renown greater than all detraction. 3.31. Now, on the contrary, the politicians hold the purse-strings and manage everything, while you, the people, robbed of nerve and sinew, stripped of wealth and of allies, have sunk to the level of lackeys and hangers-on, content if the politicians gratify you with a dole from the Theoric Fund or a procession at the Boëdromia, and your manliness reaches its climax when you add your thanks for what is your own. They have mewed you up in the city and entice you with these baits, that they may keep you tame and subservient to the whip. 14.25. That sounds like a riddle, but I will explain. Look at the great city that lies around you, men of Athens . In that city there is wealth, I might almost say, equal to that of all the other Greek cities together. But that wealth is in the hands of men whose temper is such that if all our orators started a scare that the King is coming, that he is close at hand, that the report must be true, and if the orators were backed by an equal number of oracle-mongers, not only would they fail to contribute, but they would refuse to declare or acknowledge their wealth.

74. Aristotle, On The Universe, 400b23 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dearness to god, and good speech •good speech, and dearness to gods •good speech, and service to gods •service to gods', and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32

75. Anon., 1 Enoch, 38.4, 104.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison, The Greek Life of Adam and Eve (2023) 822; Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 223

38.4. From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect. 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,

76. Cicero, In Catilinam, 3.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

77. Septuagint, Ecclesiasticus (Siracides), 17.1-17.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds.

78. Septuagint, Wisdom of Solomon, 1.16, 2.23, 3.5, 7.26, 15.6, 16.1, 17.1-17.4, 18.4, 19.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gods goodness •god, goodness of Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186; Levison, The Greek Life of Adam and Eve (2023) 411

1.16. But ungodly men by their words and deeds summoned death;considering him a friend, they pined away,and they made a covet with him,because they are fit to belong to his party. 2.23. In dishonour was her beauty cast upon the ground. 2.23. for God created man for incorruption,and made him in the image of his own eternity, 3.5. The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 15.6. He that offereth these things shall never be shaken by evil; The flame of fire and the wrath against the unrighteous shall not touch him, 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them." 17.1. O Lord, Thou art our King for ever and ever, For in Thee, O God, doth our soul glory. 17.1. Great are thy judgments and hard to describe;therefore unintructed souls have gone astray." 17.2. How long are the days of man’s life upon the earth? As are his days, so is the hope (set) upon him. 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 17.3. But we hope in God, our deliverer; For the might of our God is for ever with mercy, 17.3. For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness,they were scattered, terribly alarmed,and appalled by specters. 17.4. And the kingdom of our God is for ever over the nations in judgement. 17.4. For not even the inner chamber that held them protected them from fear,but terrifying sounds rang out around them,and dismal phantoms with gloomy faces appeared. 18.4. And Thy love (is) toward the seed of Abraham, the children of Israel. Thy chastisement is upon us as (upon) a first-born, only-begotten son, 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. 19.4. For the fate they deserved drew them on to this end,and made them forget what had happened,in order that they might fill up the punishment which their torments still lacked,

79. Dead Sea Scrolls, Hodayot, 9.21, 18.3-18.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •god,goodness of Found in books: Levison, Filled with the Spirit (2009) 204

80. Anon., Testament of Isaac, 6.34 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

81. Hebrew Bible, Daniel, 9.17, 12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 822

9.17. וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃

9.17. Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.

82. Varro, Antiquitates Rerum Divinarum, fr. 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gods inherent goodness Found in books: Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 108

83. Philo of Alexandria, On The Decalogue, 50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 402

50. These, then, were the things which it was necessary to explain beforehand. But now we must turn to the commands themselves, and investigate everything which is marked by especial importance or difference in them. Now God divided them, being ten, as they are, into two tables of five each, which he engraved on two pillars. And the first five have the precedence and pre-eminence in honour; but the second five have an inferior place assigned to them. But both the tables are beautiful and advantageous to life, opening to men wrought and level roads kept within limits by one end, so as to secure the unwavering and secure progress of that soul which is continually desiring what is most excellent.

84. Philo of Alexandria, On The Confusion of Tongues, 161, 179, 181, 180 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143; Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 108

180. And this may be enough to say in this manner; and it is right that this point also should be considered, namely that God is the cause only of what is good but is absolutely the cause of no evil whatever, since he himself is the most ancient of all existing things, and the most perfect of all goods; and it is most natural and becoming that he should do what is most akin to his own nature, that is to say, that the best of all beings should be the cause of all the best things, but that the punishments appointed for the wicked are inflicted by the means of his subordinate ministers.

85. Philo of Alexandria, On The Cherubim, 117-118, 123, 27-29, 42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186

42. But that we may describe the conception and the parturition of virtues, let the superstitious either stop their ears, or else let them depart; for we are about to teach those initiated persons who are worthy of the knowledge of the most sacred mysteries, the whole nature of such divine and secret ordices. And those who are thus worthy are they who, with all modesty, practise genuine piety, of that sort which scorns to disguise itself under any false colours. But we will not act the part of hierophant or expounder of sacred mysteries to those who are afflicted with the incurable disease of pride of language and quibbling expressions, and juggling tricks of manners, and who measure sanctity and holiness by no other standard. XIII.

86. Philo of Alexandria, On Husbandry, 101, 121, 86, 85 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 204

85. Therefore, according to the most holy Moses, no man that was a breeder of horses was ever born fit for dominion; and yet some one perhaps may say that power in cavalry is a great strength to the king, not inferior either to infantry or to a naval force, but in many places far more advantageous than either, and especially in those cases in which one has need of swiftness of motion without delay, but prompt and energetic, when the times do not admit of delay, but are at the very crisis of action, so that those who arrive too late are very naturally not considered to have been sluggish so much as to have been wholly useless, the opportunity for action having passed by like a cloud. XIX.

87. Philo of Alexandria, On The Life of Abraham, 121, 7, 14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 205

14. And the man who is full of good hope is likewise holy and praiseworthy; as, on the contrary, he who has no hope is accursed and blameable, being always associated with fear, which is an evil counsellor in any emergency; for they say, that there is no one thing so hostile to another, as hope is to fear and fear to hope, and perhaps this may be correctly said, for both fear and hope are an expectation, but the one is an expectation of good things, and the other, on the contrary, of evil things; and the natures of good and evil are irreconcileable, and such as can never come together. III.

88. Philo of Alexandria, On The Contemplative Life, 67, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;

89. Philo of Alexandria, On Flight And Finding, 70, 79-80, 93, 74 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

90. Philo of Alexandria, On Drunkenness, 136 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, good Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 232

91. Philo of Alexandria, That Every Good Person Is Free, 84, 43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403

43. But the lawgiver of the Jews ventures upon a more bold assertion even than this, inasmuch as he was, as it is reported, a student and practiser of plain philosophy; and so he teaches that the man who is wholly possessed with the love of God and who serves the living God alone, is no longer man, but actually God, being indeed the God of men, but not of the parts of nature, in order to leave to the Father of the universe the attributes of being both and God.

92. Philo of Alexandria, That God Is Unchangeable, 11, 141, 173-176, 182, 4, 75, 142 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 232

142. But perhaps, Moses does not mean here to speak of the flesh alone as corrupting his way upon the earth, so that he deserves to be considered to have erred in the expression which he has used, but rather to speak of the things of the flesh, which is corrupted, and of that other being whose way the flesh endeavours to injure and to corrupt. So that we should explain this expression thus:ùAll flesh corrupted the perfect way of the everlasting and incorruptible being which conducts to God.

93. Philo of Alexandria, That The Worse Attacks The Better, 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

122. for it is the nature of justice in the first place to cause rest instead of labour, being utterly indifferent to the things that are in the confines between wickedness and virtue, riches and glory, and power and honour, and all other things which are akin to these, which are the chief objects of the energies of the human race. And, in the second place, to destroy those pains which exist in accordance with our own energies; for Moses does not (as some wicked men do) say, that God is the cause of evils, but our own hands; indicating, by a figurative expression, the works of our hand, and the voluntary inclinations of our mind to the worser part. XXXIII. Last of all, Noah is said "to comfort us concerning our work, because of the ground which the Lord God hath Cursed."

94. Philo of Alexandria, Who Is The Heir, 91-94, 90 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 399

90. Therefore it is a necessary addition which is subjoined, "Abraham believed in God," to the praise of him who did thus believe. And yet, perhaps, some one may say, "Do you judge this worthy of praise? who would not give his attention to God when saying or promising anything, even if he were the most wicked and impious of all men?"

95. Philo of Alexandria, Questions On Genesis, 1.92, 1.96, 1.100, 4.43, 4.84 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, good things coming from •homer, god source of good and evil •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 182, 400, 403; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 143

96. Philo of Alexandria, Allegorical Interpretation, 1.34-1.36, 1.75-1.76, 1.95, 1.101, 2.53, 2.107, 3.11, 3.78, 3.86, 3.104-3.106, 3.228 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, goodness of •trust in god vs. external goods •god, good •homer, god source of good and evil Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 148, 202, 206, 208, 232; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

97. Philo of Alexandria, On The Life of Moses, 1.5, 1.30, 1.74-1.75, 2.14, 2.67, 2.217 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •homer, god source of good and evil •god, cause of good things •trust in god vs. external goods •god, good things coming from •gods goodness Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 286, 403; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 254; JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 95

1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.30. Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow, 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.217. On this day, then, the man who had done this deed of impiety was led away to prison; and Moses being at a loss what ought to be done to the man (for he knew that he had committed a crime worthy of death, but did not know what was the most suitable manner for the punishment to be inflicted upon him

98. Philo of Alexandria, On The Special Laws, 1.17, 1.38, 1.43, 1.80, 1.166-1.167, 3.142, 3.149, 3.153, 4.187 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, good things coming from •gods goodness •god, cause of good things •homer, god source of good and evil Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 182; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 214, 258; JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186, 190; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

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. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.80. Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul. 1.166. And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167. And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV. 3.142. But if the servants who have been beaten do not die at once after receiving the blows, but live one day or two, then the master shall no longer be liable to be accused of murder, having this strong ground of defence that he did not kill them on the spot by beating, nor afterwards when he had them in his house, but that he suffered them to live as long as they could, even though that may not have been very long. Besides that, no one is so silly as to attempt to distress another by conduct by which he himself also will be a loser. 3.149. Again, those men also are committing an injury akin to and resembling that which has just been mentioned, who when building houses leave the roof level with the ground though they ought to protect them with a parapet, in order that no one may fall down into the hole made without perceiving it. For such men, if one is to tell the plain truth, are committing murder, as far as they themselves are concerned, even though no one fall in and perish; accordingly let them be punished equally with those who have the mouths of pits open.XXVIII. 3.153. Moreover, there is this further commandment given with great propriety, that the fathers are not to die in behalf of their sons, nor the sons in behalf of their parents, but that every one who has done things worthy of death is to be put to death by himself alone. And this commandment is established because of those persons who set might above right, and also for the sake of those who are too affectionate; 4.187. for this is to act in imitation of God, since he also has the power to do either good or evil, but his inclination causes him only to do good. And the creation and arrangement of the world shows this, for he has summoned what had previously no being into existence, creating order out of disorder, and distinctive qualities out of things which had no such qualities, and similarities out of things dissimilar, and identity out of things which were different, and intercommunion and harmony out of things which had previously no communication nor agreement, and equality out of inequality, and light out of darkness; for he is always anxious to exert his beneficent powers in order to change whatever is disorderly from its present evil condition, and to transform it so as to bring it into a better state.XXXVI.

99. Philo of Alexandria, On Dreams, 2.208 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, good Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 232

100. Philo of Alexandria, On The Virtues, 165-168, 185, 187-227, 139 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

139. And it appears to me that some lawgivers, having started from this point, have also promulgated the law about condemned women, which commands that pregt women, if they have committed any offence worthy of death, shall nevertheless not be executed until they have brought forth, in order that the creature in their womb may not be slain with them when they are put to death.

101. Philo of Alexandria, On The Sacrifices of Cain And Abel, 47, 63, 56 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 258

56. And Moses reproves the man who looks upon himself as the cause of the good things that have befallen him in this manner, "Say not," says he, "my own might, or the strength of my right hand has acquired me all this power, but remember always the Lord thy God, who giveth thee the might to acquire Power."

102. Philo of Alexandria, De Providentia, 2.1, 2.7-2.16, 2.53 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •trust in god vs. external goods •homer, god source of good and evil Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

103. Philo of Alexandria, On Curses, 100-126, 79-95, 97-99, 96 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403

96. But a thing which is sacred is proved to be so by three witnesses, the middle number, education, and perfect number. On which account it is said, "of everything which cometh in the number under the rod, the tenth is sacred," for that which is not accounted worthy of being comprehended under number is profane, not sacred; but that which is according to number is approved, as having been already tested. Accordingly the law says, that the corn which was collected in Egypt by Joseph could not be Counted," and adds, "for it was without number," since the things which nourish the body and the Egyptian passions, are utterly unworthy to be included in any calculation.

104. Philo of Alexandria, On The Posterity of Cain, 122, 161, 25, 80, 154 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 148

154. and such persons as these one ought to admit because of the goodness of their natural disposition. But there are some men among those who practise virtue to whom the all-beneficent God has shown the way that leads to virtue, such that at first it is accounted rough, and steep, and difficult, but subsequently level and easy, having changed the bitterness of the wayfarer's labour to sweetness. And how he has wrought this change we will now tell.

105. Philo of Alexandria, On The Creation of The World, 154, 21, 23-25, 77-79, 8, 80-88, 75 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 214; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

75. It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil.

106. Philo of Alexandria, On The Change of Names, 221, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 208

46. for who is there who does not know, that even before the creation of the world God was himself sufficient to himself, and that he remained as much a friend as before after the creation of the world, without having undergone any change? Why then did he make what did not exist before? Because he was good and bounteous. Shall we not then, we who are slaves, follow our master, admiring, in an exceeding degree, the great first Cause of all things, and not altogether despising our own nature? VI.

107. Philo of Alexandria, On The Migration of Abraham, 43-44, 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

122. And these blessings he at all times freely bestows, never rejecting the prayer of supplication which is addressed to him; for it is said in another passage, when Moses addresses him with supplication: "I am favourable to them according to thy Word." And this expression, as it seems, is equivalent to the other: "In thee all the nations of the earth shall be blessed." On which account also the wise Abraham, who had had experience of the goodness of God in all things, believes that even if all other things are destroyed, still a small fragment of virtue would be preserved, like a spark of fire, and that for the sake of this little spark, he pities those other things also, so as to raise them up when fallen, and rekindled them when extinct.

108. Philo of Alexandria, On The Life of Joseph, 131-139, 142, 130 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 399, 400

109. Philo of Alexandria, On Giants, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •god, good Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 232

45. And the expression, "I am the Lord," must be listened to, not only as if it were equivalent to, "I am the perfect, and incorruptible, and true good," with which if any one is surrounded he will reject all that is imperfect, and corruptible, and attached to the flesh; but also as equivalent to, "I am the ruler, and the king, and the master."

110. Philo of Alexandria, On Sobriety, 17-18, 61 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400

111. New Testament, Galatians, 3.1-3.4, 5.19-5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •trust in god vs. external goods •good, of god Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 399; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272

3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3. οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.

3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.

112. New Testament, John, a b c d\n0 5.17 5.17 5 17\n1 "1.12" "1.12" "1 12" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 228

5.17. ὁ δὲ ἀπεκρίνατο αὐτοῖς Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.

5.17. But Jesus answered them, "My Father is still working, so I am working, too."

113. New Testament, Romans, 4.1-4.22, 8.29, 11.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •trust in god vs. external goods •god, goodness of •gods goodness Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 399; JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190; Levison, The Greek Life of Adam and Eve (2023) 411

4.1. Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; 4.2. εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλʼ οὐ πρὸς θεόν, τί γὰρ ἡ γραφὴ λέγει; 4.3. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων 4.7. 4.8. 4.9. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρἘλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. 4.10. πῶς οὖν ἐλογίσθη; ἐν περιτομῇ ὄντι ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλʼ ἐν ἀκροβυστίᾳ· 4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς [τὴν] δικαιοσύνην, 4.12. καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. 4.13. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως· 4.14. εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ κατήργηται ἡ ἐπαγγελία. 4.15. ὁ γὰρ νόμος ὀργὴν κατεργάζεται, οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις. 4.16. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν, 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· 4.18. ὃς παρʼ ἐλπίδα ἐπʼ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸνπατέρα πολλῶν ἐθνῶνκατὰ τὸ εἰρημένονΟὕτως ἔσται τὸ σπέρμα σου· 4.19. καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας, 4.20. εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλὰ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ 4.21. καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι. 4.22. διὸ [καὶ]ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.

4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, 4.7. "Blessed are they whose iniquities are forgiven, Whose sins are covered. 4.8. Blessed is the man whom the Lord will by no means charge with sin." 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. 4.14. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be." 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God, 4.21. and being fully assured that what he had promised, he was able also to perform. 4.22. Therefore it also was "reckoned to him for righteousness." 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.

114. New Testament, Hebrews, 6.4-6.5, 11.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gods goodness •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 402; JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 205

6.4. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 6.5. καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, 11.1. Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων·

6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 6.5. and tasted the good word of God, and the powers of the age to come, 11.1. Now faith is assurance of things hoped for, proof of things not seen.

115. New Testament, 1 Peter, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 204

2.3. εἰἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.

2.3. if indeed you have tasted that the Lord is gracious:

116. New Testament, Apocalypse, 5.2, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186

5.2. καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ Τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; 5.12. λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν.

5.2. I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the book, and to break its seals?" 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!"

117. New Testament, 1 Timothy, a b c d\n0 "6.16" "6.16" "6 16" (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, as “good” Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 178

118. New Testament, 2 Corinthians, a b c d\n0 4.4 4.4 4 4\n1 3.18 3.18 3 18\n2 "4.4" "4.4" "4 4" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ.

119. New Testament, Matthew, a b c d\n0 5.7 5.7 5 7\n1 "5.17" "5.17" "5 17"\n2 "9.9" "9.9" "9 9"\n3 6.8 6.8 6 8\n4 6.7 6.7 6 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391

5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

5.7. Blessed are the merciful, For they shall obtain mercy.

120. New Testament, James, 3.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

3.9. ἐν αὐτῇ εὐλογοῦμεν τὸν κύριον καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθʼ ὁμοίωσιν θεοῦ γεγονότας·

3.9. With it we bless our God and Father, and with it we curse men, who are made in the image of God.

121. New Testament, 1 Corinthians, a b c d\n0 15.49 15.49 15 49\n1 "1.24" "1.24" "1 24"\n2 2.6 2.6 2 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.

15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly.

122. Ps.-Philo, Biblical Antiquities, 3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

123. Anon., The Life of Adam And Eve, 4.2, 10.1-12.2, 24.2, 33.2, 33.5, 35.2 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levison, The Greek Life of Adam and Eve (2023) 411, 822

124. Plutarch, Moralia, 1040b, 1040c, 1049a, 1049b, 1049d, 1049e, 1050c, 1050d, 105c, 24b, 600d, 804 b, 843 d, 841 e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 160

125. Plutarch, On Stoic Self-Contradictions, 1040c, 1049a, 1049b, 1049d, 1049e, 1050c, 1050d, 1040b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96

126. Josephus Flavius, Against Apion, 2.121-2.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 170

2.121. πρὸς δευτέραν ̓Απίωνι μυθολογίαν καταψεύσασθαί τινα καὶ ὅρκον ἡμῶν ὡς ὀμνυόντων τὸν θεὸν τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα 2.122. δὲ ̔́Ελλησιν. ἔδει δὲ καταψευδόμενον ἅπαξ εἰπεῖν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα δ' Αἰγυπτίοις: οὕτως γὰρ ἂν τοῖς ἐξ ἀρχῆς αὐτοῦ πλάσμασιν ἥρμοττεν τὰ περὶ τὸν ὅρκον, εἴπερ ἦσαν ὑπὸ Αἰγυπτίων τῶν συγγενῶν οἱ πατέρες ἡμῶν οὐχὶ διὰ πονηρίαν 2.123. ἀλλ' ἐπὶ συμφοραῖς ἐξεληλαμένοι. τῶν ̔Ελλήνων δὲ πλέον τοῖς τόποις ἢ τοῖς ἐπιτηδεύμασιν ἀφεστήκαμεν, ὥστε μηδεμίαν ἡμῖν εἶναι πρὸς αὐτοὺς ἔχθραν μηδὲ ζηλοτυπίαν. τοὐναντίον μέντοι πολλοὶ παρ' αὐτῶν εἰς τοὺς ἡμετέρους νόμους συνέβησαν εἰσελθεῖν, καί τινες μὲν ἐνέμειναν, εἰσὶ δ' οἳ τὴν καρτερίαν οὐχ ὑπομείναντες πάλιν ἀπέστησαν. 2.124. καὶ τούτων οὐδεὶς πώποτε τὸν ὅρκον εἶπεν ἀκοῦσαι παρ' ἡμῖν ὀμωμοσμένον, ἀλλὰ μόνος ̓Απίων, ὡς ἔοικεν, ἤκουσεν: αὐτὸς γὰρ ὁ συνθεὶς αὐτὸν ἦν.

2.121. 11. Apion also tells a false story, when he mentions an oath of ours, as if we “swore by God, the maker of the heaven, and earth, and sea, to bear no good will to any foreigner, and particularly to none of the Greeks.” 2.122. Now this liar ought to have said directly that “we would bear no good will to any foreigner, and particularly to none of the Egyptians.” For then his story about the oath would have squared with the rest of his original forgeries, in case our forefathers had been driven away by their kinsmen the Egyptians, not on account of any wickedness they had been guilty of, but on account of the calamities they were under; 2.123. for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again; 2.124. nor did any body ever hear this oath sworn by us: Apion, it seems, was the only person that heard it, for he indeed was the first composer of it.

127. Josephus Flavius, Jewish Antiquities, 1.188, 2.211, 2.275, 4.222, 4.243, 5.200-5.201, 6.315, 7.290, 8.107-8.108, 8.111-8.117, 10.16, 10.64, 11.64-11.65, 11.121, 11.139-11.153, 11.159-11.167, 13.68, 14.22, 14.24, 19.272, 20.90 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 153, 170, 186, 187, 188, 190, 191, 202, 204, 205, 237, 267

2.211. πρὸς ἱκετείαν τοῦ θεοῦ τρέπεται παρακαλῶν οἶκτον ἤδη τινὰ λαβεῖν αὐτὸν ἀνθρώπων μηδὲν τῆς εἰς αὐτὸν θρησκείας παραβεβηκότων δοῦναί τ' ἀπαλλαγὴν αὐτοῖς ὧν παρ' ἐκεῖνον ἐκακοπάθουν τὸν καιρὸν καὶ τῆς ἐπ' ἀπωλείᾳ τοῦ γένους αὐτῶν ἐλπίδος. 2.275. Μωυσῆς δ' οὐκ ἔχων ἀπιστεῖν οἷς ἐπηγγέλλετο τὸ θεῖον θεατής γε τοιούτων βεβαιωμάτων καὶ ἀκροατὴς γενόμενος, εὐξάμενος αὐτῷ καὶ πειραθῆναι ταύτης τῆς δυνάμεως ἐν Αἰγύπτῳ δεηθεὶς ἠντιβόλει μηδὲ ὀνόματος αὐτῷ γνῶσιν τοῦ ἰδίου φθονῆσαι, φωνῆς δ' αὐτῷ μετεσχηκότι καὶ ὄψεως ἔτι καὶ τὴν προσηγορίαν εἰπεῖν, ἵνα θύων ἐξ ὀνόματος αὐτὸν παρεῖναι τοῖς ἱεροῖς παρακαλῇ. 4.222. καὶ χέρνιβας ἑλόμενοι ὑπὲρ κεφαλῆς τῆς βοὸς οἱ ἱερεῖς καὶ οἱ Λευῖται καὶ ἡ γερουσία τῆς πόλεως ἐκείνης καθαρὰς ἀναβοησάτωσαν τὰς χεῖρας ἔχειν ἀπὸ τοῦ φόνου καὶ μήτε δρᾶσαι μήτε δρωμένῳ παρατυχεῖν, ἐπικαλεῖσθαι δὲ ἵλεω τὸν θεὸν καὶ μηκέτι τοιοῦτον δεινὸν συμβῆναι τῇ γῇ πάθος. 4.243. μαρτυράμενος δὲ ὡς τάς τε δεκάτας κατὰ τοὺς Μωυσέος τελέσειε νόμους αἰτησάσθω τὸν θεὸν εὐμενῆ καὶ ἵλεων αὐτῷ διὰ παντὸς εἶναι καὶ κοινῇ πᾶσιν ̔Εβραίοις διαμένειν, φυλάττοντα μὲν ἃ δέδωκεν αὐτοῖς ἀγαθὰ προσκτήσασθαι δὲ ὅσα δύναται χαρίζεσθαι. 5.201. μέλισσαν δὲ σημαίνει τοὔνομα κατὰ τὴν ̔Εβραίων γλῶσσαν, ἱκέτευον δεηθῆναι τοῦ θεοῦ λαβεῖν οἶκτον αὐτῶν καὶ μὴ περιιδεῖν ἀπολλυμένους αὐτοὺς ὑπὸ Χαναναίων. ὁ δὲ θεὸς ἐπένευσε σωτηρίαν αὐτοῖς καὶ στρατηγὸν αἱρεῖται Βάρακον τῆς Νεφθαλίδος ὄντα φυλῆς: βάρακος δέ ἐστιν ἀστραπὴ κατὰ τὴν ̔Εβραίων γλῶσσαν. 8.107. καὶ οἱ μὲν ἐπὶ ταύτης εἶχον αὑτοὺς τῆς ἐννοίας ὁ δὲ βασιλεὺς Σολόμων ἐξεγερθείς, ἔτυχε γὰρ καθεζόμενος, ἐποιήσατο λόγους πρὸς τὸν θεόν, οὓς τῇ θείᾳ φύσει πρέποντας ὑπελάμβανε καὶ καλῶς εἶχεν αὐτῷ λέγειν: “σοὶ γάρ, εἶπεν, οἶκον μὲν αἰώνιον, ὦ δέσποτα, καὶ ἄξιον αὑτῷ εἰργάσω γεγονότα τὸν οὐρανὸν οἴδαμεν καὶ ἀέρα καὶ γῆν καὶ θάλασσαν, δι' ὧν ἁπάντων οὐδὲ τούτοις ἀρκούμενος κεχώρηκας, 8.108. τοῦτον δέ σοι κατεσκεύακα τὸν ναὸν ἐπώνυμον, ὡς ἂν ἀπ' αὐτοῦ σοι τὰς εὐχὰς θύοντες καὶ καλλιεροῦντες ἀναπέμπωμεν εἰς τὸν ἀέρα καὶ πεπεισμένοι διατελοίημεν, ὅτι πάρει καὶ μακρὰν οὐκ ἀφέστηκας οὐδὲ σαυτῶ: τῷ μὲν γὰρ πάντ' ἐφορᾶν καὶ πάντ' ἀκούειν οὐδὲ νῦν ὅπου σοι θέμις οἰκῶν ἀπολείπεις τοῦ πᾶσιν ἔγγιστα εἶναι, μᾶλλον δ' ἑκάστῳ καὶ βουλευομένῳ καὶ διὰ νυκτὸς καὶ ἡμέρας συμπάρει.” 8.111. Ταῦτα διαλεχθεὶς πρὸς τὸν ὄχλον ὁ βασιλεὺς ἀφορᾷ πάλιν εἰς τὸν ναὸν καὶ τὴν δεξιὰν εἰς τὸν ὄχλον ἀνασχών “ἔργοις μέν, εἶπεν, οὐ δυνατὸν ἀνθρώποις ἀποδοῦναι θεῷ χάριν ὑπὲρ ὧν εὖ πεπόνθασιν: ἀπροσδεὲς γὰρ τὸ θεῖον ἁπάντων καὶ κρεῖττον τοιαύτης ἀμοιβῆς: ᾧ δὲ τῶν ἄλλων ζῴων ὑπὸ σοῦ, δέσποτα, κρείττονες γεγόναμεν, τούτῳ τὴν σὴν εὐλογεῖν μεγαλειότητα καὶ περὶ τῶν ὑπηργμένων εἰς τὸν ἡμέτερον οἶκον καὶ τὸν ̔Εβραίων εὐχαριστεῖν ἀνάγκη. 8.114. πρὸς δὲ τούτοις ἱκετεύω καὶ μοῖράν τινα τοῦ σοῦ πνεύματος εἰς τὸν ναὸν ἀποικίσαι, ὡς ἂν καὶ ἐπὶ γῆς ἡμῖν εἶναι δοκῇς. σοὶ μὲν γὰρ μικρὸν οἰκητήριον καὶ τὸ πᾶν οὐρανοῦ καὶ τῶν κατὰ τοῦτον ὄντων κύτος, οὐχ ὅτι γε οὗτος ὁ τυχὼν ναός, ἀλλὰ φυλάσσειν τε ἀπόρθητον ἐκ πολεμίων ὡς ἴδιον εἰς ἅπαν καὶ προνοεῖν ὡς οἰκείου κτήματος παρακαλῶ. 8.116. ταύτην δὲ οὐχ ̔Εβραίοις μόνον δέομαι παρὰ σοῦ τὴν βοήθειαν εἶναι σφαλεῖσιν, ἀλλὰ κἂν ἀπὸ περάτων τῆς οἰκουμένης τινὲς ἀφίκωνται κἂν ὁποθενδηποτοῦν προστρεπόμενοι καὶ τυχεῖν τινος ἀγαθοῦ λιπαροῦντες, δὸς αὐτοῖς ἐπήκοος γενόμενος. 8.117. οὕτως γὰρ ἂν μάθοιεν πάντες, ὅτι σὺ μὲν αὐτὸς ἐβουλήθης παρ' ἡμῖν κατασκευασθῆναί σοι τὸν οἶκον, ἡμεῖς δ' οὐκ ἀπάνθρωποι τὴν φύσιν ἐσμὲν οὐδ' ἀλλοτρίως πρὸς τοὺς οὐχ ὁμοφύλους ἔχομεν, ἀλλὰ πᾶσι κοινὴν τὴν ἀπὸ σοῦ βοήθειαν καὶ τὴν τῶν ἀγαθῶν ὄνησιν ὑπάρχειν ἠθελήσαμεν.” 10.64. οἱ δὲ προθύμως τ' ἐπῄνεσαν καὶ τὰ παραινεθέντα ὑπὸ τοῦ βασιλέως ποιήσειν ὑπέστησαν θύοντές τε παραχρῆμα καὶ καλλιεροῦντες ἤδη τὸν θεὸν ἱκέτευον εὐμενῆ καὶ ἵλεων αὐτοῖς ὑπάρχειν. 11.64. Τυχὼν οὖν τούτων παρὰ τοῦ βασιλέως Ζοροβάβηλος ἐξελθὼν ἀπὸ τῶν βασιλείων καὶ ἀναβλέψας εἰς τὸν οὐρανὸν εὐχαριστεῖν ἤρξατο τῷ θεῷ τῆς σοφίας καὶ τῆς ἐπ' αὐτῇ νίκης, ἣν Δαρείου παρόντος ἔλαβεν: “οὐ γὰρ ἂν τούτων ἀξιωθῆναι μὴ σοῦ” 11.139. Ταῦτα μὲν οὖν καὶ αὐτὸς ἐβουλεύσατο ̓́Εσδρας, προεχώρησεν δ' αὐτῷ κρίναντος αὐτὸν ἄξιον οἶμαι τοῦ θεοῦ τῶν βουληθέντων διὰ χρηστότητα καὶ δικαιοσύνην. 11.141. δεομένων τε βοηθῆσαι τοῖς νόμοις, μὴ κοινὴν ἐπὶ πάντας ὀργὴν λαβὼν πάλιν αὐτοὺς εἰς συμφορὰς ἐμβάλῃ, διέρρηξε μὲν εὐθὺς ὑπὸ λύπης τὴν ἐσθῆτα καὶ τὴν κεφαλὴν ἐσπάρασσεν καὶ τὰ γένεια ὑβρίζων ἐπὶ τὴν γῆν τε ἑαυτὸν ἔρριψεν ἐπὶ τῷ τὴν αἰτίαν ταύτην λαβεῖν τοὺς πρώτους τοῦ λαοῦ. 11.143. ἀναστὰς δὲ ἀπὸ τῆς γῆς ὁ ̓́Εσδρας καὶ τὰς χεῖρας ἀνατείνας εἰς τὸν οὐρανόν, αἰσχύνεσθαι μὲν ἔλεγεν αὐτὸν ἀναβλέψαι διὰ τὰ ἡμαρτημένα τῷ λαῷ, ὃς τῆς μνήμης ἐξέβαλεν τὰ τοῖς πατράσιν ἡμῶν διὰ τὴν ἀσέβειαν αὐτῶν συμπεσόντα, 11.152. οἳ καὶ τὰς γυναῖκας καὶ τὰ ἐξ αὐτῶν γεγενημένα τῆς τῶν νόμων φυλακῆς ἢ τῶν πρὸς αὐτὰ φίλτρων ποιούμενοι πλείονα λόγον εὐθὺς ἐξέβαλον καὶ θυσίας ἐξευμενίζοντες τὸν θεὸν ἐπήνεγκαν κριοὺς καταθύσαντες αὐτῷ. τὰ δὲ ὀνόματα αὐτῶν λέγειν οὐκ ἔδοξεν ἡμῖν ἀναγκαῖον εἶναι. 11.153. τὸ μὲν οὖν ἁμάρτημα τὸ περὶ τοὺς γάμους τῶν προειρημένων οὕτως ἐπανορθώσας ̓́Εζδρας ἐκαθάρισεν τὴν περὶ ταῦτα συνήθειαν, ὥστ' αὐτὴν τοῦ λοιποῦ μόνιμον εἶναι. 11.159. Τῶν δ' αἰχμαλωτισθέντων τις ̓Ιουδαίων οἰνοχόος τοῦ βασιλέως Ξέρξου Νεεμίας ὄνομα περιπατῶν πρὸ τῆς μητροπόλεως τῶν Περσῶν Σούσων, ξένων τινῶν ἀπὸ μακρᾶς ὁδοιπορίας εἰς τὴν πόλιν εἰσιόντων ἐπακούσας ἑβραϊστὶ πρὸς ἀλλήλους ὁμιλούντων προσελθὼν αὐτοῖς ἐπυνθάνετο, πόθεν εἶεν παραγενόμενοι. 11.161. κακῶς δ' ἔχειν εἰπόντων, καθῃρῆσθαι γὰρ εἰς ἔδαφος τὰ τείχη καὶ τὰ πέριξ ἔθνη πολλὰ διατιθέναι κακὰ τοὺς ̓Ιουδαίους, ἡμέρας μὲν κατατρεχόντων τὴν χώραν καὶ διαρπαζόντων, τῆς δὲ νυκτὸς κακῶς ἀπεργαζομένων, ὡς πολλοὺς ἐκ τῆς χώρας καὶ ἐξ αὐτῶν τῶν ̔Ιεροσολύμων αἰχμαλώτους ἀπῆχθαι καὶ τὰς ὁδοὺς πλήρεις εὑρίσκεσθαι καθ' ἡμέραν νεκρῶν, 11.162. ἐδάκρυσεν ὁ Νεεμίας ἐλεήσας τῆς συμφορᾶς τοὺς ὁμοφύλους, καὶ ἀναβλέψας εἰς τὸν οὐρανόν, “ἄχρι τίνος, εἶπεν, ὦ δέσποτα, περιόψει ταῦτα πάσχον τὸ ἔθνος ἡμῶν οὕτως ἅρπαγμα πάντων καὶ λάφυρον γενόμενον;” 11.163. διατρίβοντος δ' αὐτοῦ πρὸς τῇ πύλῃ καὶ ταῦτα ἀποδυρομένου προελθών τις ἤγγειλεν αὐτῷ μέλλειν ἤδη κατακλίνεσθαι τὸν βασιλέα. ὁ δ' εὐθὺς ὡς εἶχεν μηδὲ ἀπολουσάμενος διακονήσων ἔσπευσεν τῷ βασιλεῖ τὴν ἐπὶ τοῦ πότου διακονίαν. 11.164. ὡς δὲ μετὰ τὸ δεῖπνον ὁ βασιλεὺς διεχύθη καὶ ἡδίων αὑτοῦ γενόμενος ἀπέβλεψεν εἰς τὸν Νεεμίαν, κατεσκυθρωπακότα θεασάμενος, διὰ τί κατηφὴς εἴη ἀνέκρινεν. 11.165. ὁ δὲ τοῦ θεοῦ δεηθεὶς χάριν τινὰ καὶ πειθὼ παρασχεῖν αὐτῷ λέγοντι, “πῶς, φησίν, ὦ βασιλεῦ, δύναμαί σοι μὴ βλέπεσθαι τοιοῦτος μηδὲ τὴν ψυχὴν ἀλγεῖν, ὅπου τῆς πατρίδος μου ̔Ιεροσολύμων, ἐν ᾗ τάφοι καὶ μνήματα προγόνων τῶν ἐμῶν εἰσιν, ἀκούω βεβλῆσθαι κατὰ τῆς γῆς τὰ τείχη καὶ τὰς πύλας ἐμπεπρησμένας αὐτῆς; ἀλλὰ χάρισαί μοι πορευθέντι τὸ τεῖχος ἀνεγεῖραι καὶ τοῦ ἱεροῦ τὸ λεῖπον προσοικοδομῆσαι.” 11.166. ὁ δὲ βασιλεὺς διδόναι τε τὴν δωρεὰν κατένευσεν καὶ πρὸς τοὺς σατράπας κομίσαι γράμματα, ὅπως τιμῆς τε αὐτὸν ἀξιώσωσι καὶ πᾶσαν παράσχωσιν χορηγίαν εἰς ἅπερ βούλεται. “πέπαυσο δή, φησί, λυπούμενος καὶ χαίρων ἡμῖν τοῦ λοιποῦ διακόνει.” 11.167. ὁ μὲν οὖν Νεεμίας προσκυνήσας τῷ θεῷ καὶ τῷ βασιλεῖ τῆς ὑποσχέσεως εὐχαριστήσας τὸ κατηφὲς τοῦ προσώπου καὶ συγκεχυμένον ἀπεκάθηρεν τῇ περὶ τῶν ἐπηγγελμένων ἡδονῇ. καλέσας δὲ αὐτὸν τῇ ἐπιούσῃ δίδωσιν αὐτῷ πρὸς ̓Αδδαῖον ἐπιστολὴν κομίσαι τὸν τῆς Συρίας καὶ Φοινίκης καὶ Σαμαρείας ἔπαρχον, ἐν ᾗ περί τε τῆς τιμῆς τοῦ Νεεμίου καὶ χορηγίας τῆς εἰς τὴν οἰκοδομίαν ἐπεστάλκει. 13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.” 14.22. ̓Ονίαν δέ τινα ὄνομα δίκαιον ὄντα καὶ θεοφιλῆ, ὃς ἀνομβρίας ποτὲ οὔσης ηὔξατο τῷ θεῷ λῦσαι τὸν αὐχμὸν καὶ γενόμενος ἐπήκοος ὁ θεὸς ὗσεν, κρύψαντα ἑαυτὸν διὰ τὸ τὴν στάσιν ὁρᾶν ἰσχυρὰν ἐπιμένουσαν, ἀναχθέντα εἰς τὸ στρατόπεδον τῶν ̓Ιουδαίων ἠξίουν, ὡς ἔπαυσε τὴν ἀνομβρίαν εὐξάμενος, ἵν' οὕτως ἀρὰς θῇ κατὰ ̓Αριστοβούλου καὶ τῶν συστασιαστῶν αὐτοῦ. 14.22. Σερουίνιος Παπίνιος Λεμωνία Κούιντος, Γάιος Κανείνιος Τηρητίνα ̔Ρέβιλος, Πόπλιος Τηδήτιος Λευκίου υἱὸς Πολλία, Λεύκιος ̓Απούλιος Λευκίου υἱὸς Σεργία, Φλάβιος Λευκίου Λεμωνία, Πόπλιος Πλαύτιος Ποπλίου Παπειρία, Μᾶρκος Σέλλιος Μάρκου Μαικία, Λεύκιος ̓Ερούκιος Λουκίου Στηλητίνα, Μᾶρκος Κούιντος Μάρκου υἱὸς Πολλία Πλανκῖνος, 14.24. “ὦ θεὲ βασιλεῦ τῶν ὅλων, ἐπεὶ οἱ μετ' ἐμοῦ συνεστῶτες σὸς δῆμός ἐστιν καὶ οἱ πολιορκούμενοι δὲ ἱερεῖς σοί, δέομαι μήτε κατὰ τούτων ἐκείνοις ὑπακοῦσαι μήτε κατ' ἐκείνων ἃ οὗτοι παρακαλοῦσιν εἰς τέλος ἀγαγεῖν.” καὶ τὸν μὲν ταῦτ' εὐξάμενον περιστάντες οἱ πονηροὶ τῶν ̓Ιουδαίων κατέλευσαν. 14.24. ἐπὶ τούτων ὁ Λέντλος δόγμα ἐξέθετο: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινες ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰώθασιν, ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα ἀπέλυσα. 19.272. ̓Ολίγαις δὲ ὕστερον ἡμέραις ἐναγισμῶν ἐνεστηκότων ̔Ρωμαίων τὸ πλῆθος τοῖς αὐτῶν ἐπιφέροντες καὶ Χαιρέαν μοίραις ἐτίμησαν εἰς τὸ πῦρ τιθεμέναις, ἵλεων καὶ ἄμηνιν εἶναι τῆς εἰς αὐτὸν ἀχαριστίας παρακαλοῦντες. καὶ Χαιρέᾳ μὲν τοιαύτη τελευτὴ τοῦ βίου συνέτυχεν.

2.211. Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation. 2.275. 4. Moses having now seen and heard these wonders that assured him of the truth of these promises of God, had no room left him to disbelieve them: he entreated him to grant him that power when he should be in Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his name in his oblations. 4.222. then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land. 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them. 5.200. 2. So they continued to undergo that hardship for twenty years, as not good enough of themselves to grow wise by their misfortunes. God was willing also hereby the more to subdue their obstinacy and ingratitude towards himself: so when at length they were become penitent, and were so wise as to learn that their calamities arose from their contempt of the laws, they besought Deborah, a certain prophetess among them, (which name in the Hebrew tongue signifies a Bee,) 5.201. to pray to God to take pity on them, and not to overlook them, now they were ruined by the Canaanites. So God granted them deliverance, and chose them a general, Barak, one that was of the tribe of Naphtali. Now Barak, in the Hebrew tongue, signifies Lightning. 8.107. So these men were intent upon this thought. But Solomon rose up, (for he was sitting before,) and used such words to God as he thought agreeable to the divine nature to receive, and fit for him to give; for he said, “Thou hast an eternal house, O Lord, and such a one as thou hast created for thyself out of thine own works; we know it to be the heaven, and the air, and the earth, and the sea, which thou pervadest, nor art thou contained within their limits. 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.” 8.111. 3. When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, “It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; 8.114. And besides all this, I humbly beseech thee that thou wilt let some portion of thy Spirit come down and inhabit in this temple, that thou mayest appear to be with us upon earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from being destroyed by our enemies for ever, and to take care of it as thine own possession: 8.116. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer. 8.117. For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them.” 10.64. Accordingly, they gave their assent willingly, and undertook to do what the king had recommended to them. So they immediately offered sacrifices, and that after an acceptable manner, and besought God to be gracious and merciful to them. 11.64. 9. Now when Zorobabel had obtained these grants from the king, he went out of the palace, and looking up to heaven, he began to return thanks to God for the wisdom he had given him, and the victory he had gained thereby, even in the presence of Darius himself; for, said he, “I had not been thought worthy of these advantages, O Lord, unless thou hadst been favorable to me.” 11.139. 3. Now these things were truly done under the conduct of Esdras; and he succeeded in them, because God esteemed him worthy of the success of his conduct, on account of his goodness and righteousness. 11.141. These persons desired him to support the laws, lest God should take up a general anger against them all, and reduce them to a calamitous condition again. Hereupon he rent his garment immediately, out of grief, and pulled off the hair of his head and beard, and cast himself upon the ground, because this crime had reached the principal men among the people; 11.143. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was ashamed to look towards it, because of the sins which the people had committed, while they had cast out of their memories what their fathers had undergone on account of their wickedness; 11.152. who had a greater regard to the observation of the law than to their natural affection, and immediately cast out their wives, and the children which were born of them. And in order to appease God, they offered sacrifices, and slew rams, as oblations to him; but it does not seem to me to be necessary to set down the names of these men. 11.153. So when Esdras had reformed this sin about the marriages of the forementioned persons, he reduced that practice to purity, so that it continued in that state for the time to come. 11.159. 6. Now there was one of those Jews that had been carried captive who was cup-bearer to king Xerxes; his name was Nehemiah. As this man was walking before Susa, the metropolis of the Persians, he heard some strangers that were entering the city, after a long journey, speaking to one another in the Hebrew tongue; so he went to them, and asked them whence they came. 11.161. and when they replied that they were in a bad state for that their walls were thrown down to the ground, and that the neighboring nations did a great deal of mischief to the Jews, while in the day time they overran the country, and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the day time found full of dead men. 11.162. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, “How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of all men?” 11.163. And while he staid at the gate, and lamented thus, one told him that the king was going to sit down to supper; so he made haste, and went as he was, without wishing himself, to minister to the king in his office of cup-bearer. 11.164. But as the king was very pleasant after supper, and more cheerful than usual, he cast his eyes on Nehemiah, and seeing him look sad, he asked him why he was sad. 11.165. Whereupon he prayed to God to give him favor, and afford him the power of persuading by his words, and said, “How can I, O king, appear otherwise than thus, and not be in trouble, while I hear that the walls of Jerusalem, the city where are the sepulchers of my fathers, are thrown down to the ground, and that its gates are consumed by fire? But do thou grant me the favor to go and build its wall, and to finish the building of the temple.” 11.166. Accordingly, the king gave him a signal that he freely granted him what he asked; and told him that he should carry an epistle to the governors, that they might pay him due honor, and afford him whatsoever assistance he wanted, and as he pleased. “Leave off thy sorrow then,” said the king, “and be cheerful in the performance of thy office hereafter.” 11.167. So Nehemiah worshipped God, and gave the king thanks for his promise, and cleared up his sad and cloudy countece, by the pleasure he had from the king’s promises. Accordingly, the king called for him the next day, and gave him an epistle to be carried to Adeus, the governor of Syria, and Phoenicia, and Samaria; wherein he sent to him to pay due honor to Nehemiah, and to supply him with what he wanted for his building. 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 19.272. 6. Now, a few days after this, as the Parental solemnities were just at hand, the Roman multitude made their usual oblations to their several ghosts, and put portions into the fire in honor of Cherea, and besought him to be merciful to them, and not continue his anger against them for their ingratitude. And this was the end of the life that Cherea came to. 20.90. “O Lord and Governor, if I have not in vain committed myself to thy goodness, but have justly determined that thou only art the Lord and principal of all beings, come now to my assistance, and defend me from my enemies, not only on my own account, but on account of their insolent behavior with regard to thy power, while they have not feared to lift up their proud and arrogant tongue against thee.”

128. Aristobulus Milesius, Fragments, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 143

129. Anon., 2 Baruch, 14.17-14.19, 51.10-51.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411, 822

130. Anon., Epistle of Barnabas, 9.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186

9.9. οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν. οὐδεὶς γνησιώτερον ἔμαθεν ἀπ̓ ἐμοῦ λόγον: ἀλλὰ οἶδα, ὅτι ἄξιοί ἐστε ὑμεῖς.

9.9.

131. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,

1.15. who is the image of the invisible God, the firstborn of all creation.

132. New Testament, Ephesians, a b c d\n0 "6.12" "6.12" "6 12" (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, as “good” Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 170

133. Pollux, Onomasticon, 8.52 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 160

134. Numenius of Apamea, Fragments, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •g/good(ness) as supreme god Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 219

135. Anon., Tchacos 3 Gospel of Judas, 57.16-57.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 289

136. Philostratus The Athenian, Lives of The Sophists, 1.11 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •good, of god Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272

137. Philostratus The Athenian, Life of Apollonius, 1.11 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •good, of god Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272

1.11. τό γε μὴν θύοντας ἢ ἀνατιθέντας μὴ ὑπερβάλλειν τὸ μέτριον ὧδε αὐτῷ ἐφιλοσοφεῖτο: πλειόνων γάρ ποτε ξυνεληλυθότων ἐς τὸ ἱερὸν ἄρτι ἐξεληλαμένου τοῦ Κίλικος ἤρετο τὸν ἱερέα οὑτωσί: “ἆρα” ἔφη “οἱ θεοὶ δίκαιοι;” “δικαιότατοι μὲν οὖν” εἶπε. “τί δέ: ξυνετοί;” “καὶ τί” ἔφη “ξυνετώτερον τοῦ θείου;” “τὰ δὲ τῶν ἀνθρώπων ἴσασιν, ἢ ἄπειροι αὐτῶν εἰσι;” “καὶ μὴν τοῦτ'” ἔφη “πλεονεκτοῦσι μάλιστα οἱ θεοὶ τῶν ἀνθρώπων, ὅτι οἱ μὲν ὑπ' ἀσθενείας οὐδὲ τὰ ἑαυτῶν ἴσασι, τοῖς δὲ γιγνώσκειν ὑπάρχει τὰ ἐκείνων τε καὶ τὰ αὑτῶν.” “πάντα” ἔφη “ἄριστα, ὦ ἱερεῦ, καὶ ἀληθέστατα. ἐπεὶ τοίνυν πάντα γιγνώσκουσι, δοκεῖ μοι τὸν ἥκοντα ἐς θεοῦ καὶ χρηστὰ ἑαυτῷ ξυνειδότα τοιάνδε εὐχὴν εὔχεσθαι: ὦ θεοί, δοίητέ μοι τὰ ὀφειλόμενα: ὀφείλεται γάρ που, ὦ ἱερεῦ, τοῖς μὲν ὁσίοις τὰ ἀγαθά, τοῖς δὲ φαύλοις τἀναντία, καὶ οἱ θεοὶ οὖν εὖ ποιοῦντες, ὃν μὲν ἂν ὑγιᾶ τε καὶ ἄτρωτον κακίας εὕρωσι, πέμπουσι δήπου στεφανώσαντες οὐ χρυσοῖς στεφάνοις, ἀλλ' ἀγαθοῖς πᾶσιν, ὃν δ' ἂν κατεστιγμένον ἴδωσι καὶ διεφθορότα, καταλείπουσι τῇ δίκῃ, τοσοῦτον αὐτοῖς ἐπιμηνίσαντες, ὅσον ἐτόλμησαν καὶ ἱερὰ ἐσφοιτᾶν μὴ καθαροὶ ὄντες.” καὶ ἅμα ἐς τὸν ̓Ασκληπιὸν βλέψας “φιλοσοφεῖς,” ἔφη “ὦ ̓Ασκληπιέ, τὴν ἄρρητόν τε καὶ συγγενῆ σαυτῷ φιλοσοφίαν μὴ συγχωρῶν τοῖς φαύλοις δεῦρο ἥκειν, μηδ' ἂν πάντα σοι τὰ ἀπὸ ̓Ινδῶν καὶ Σαρδῴων ξυμφέρωσιν: οὐ γὰρ τιμῶντες τὸ θεῖον θύουσι ταῦτα καὶ ἀνάπτουσιν, ἀλλ' ὠνούμενοι τὴν δίκην, ἣν οὐ ξυγχωρεῖτε αὐτοῖς δικαιότατοι ὄντες.” πολλὰ τοιαῦτα ἐν τῷ ἱερῷ ἐφιλοσόφει ἐν ἐφήβῳ ἔτι. κἀκεῖνα τῆς ἐν Αἰγαῖς διατριβῆς:

1.11. AGAIN he inculcated the wise rule that in our sacrifices or dedications we should no go beyond the just mean, in the following way. On one occasion several people had flocked to the Temple, not long after the expulsion of the Cilician, and he took the occasion to ask the priest the following questions: Are then, he said, the gods just? Why, of course, most just, answered the priest. Well, and are they wise? And what, said the other, can be wiser than the godhead? But do they know the affairs of men, or are they without experience of them? Why, said the other, this is just the point in which the gods excel mankind, for the latter, because of their frailty, do not understand their own concerns, whereas the gods have the privilege of understanding the affairs both of men and of themselves. All your answers, said Apollonius, are excellent, O Priest, and very true. Since then, they know everything, it appears to me that a person who comes to the house of God and has a good conscience, should put up the following prayer: “O ye gods, grant unto me that which I deserve.' For, he went on, the holy, O Priest, surely deserve to receive blessings, and the wicked the contrary. Therefore the gods, as they are beneficent, if they find anyone who is healthy and whole and unscarred by vice, will send him on his way, surely, after crowning him, not with golden crowns, but with all sorts of blessings; but if they find a man branded with sin and utterly corrupt, they will hand him over and leave him to justice, after inflicting their wrath upon him all the more, because he dared to invade their Temple without being pure. And at the same moment he looked towards Asclepius, and said: O Asclepius, the philosophy you teach is secret and congenial to yourself, in that you suffer not the wicked to come hither, not even if they pour into your lap all the wealth of India and Sardes. For it is not out of reverence for the divinity that they sacrifice these victims and suspend these offerings, but in order to purchase a verdict, which you will not concede to them in your perfect justice. And much similar wisdom he delivered himself of in this Temple, while he was still a youth.

138. Numenius of Apamea, Fragments, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •g/good(ness) as supreme god Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 219

139. Sextus, Against The Mathematicians, 11.45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400

140. Clement of Alexandria, Miscellanies, a b c d\n0 5.1.4.3 5.1.4.3 5 1\n1 5.1.4.4 5.1.4.4 5 1\n2 5.1.4.2 5.1.4.2 5 1\n3 2.15(96-8);2.16 2.15(96 2 15(96\n4 4.6(11-15) 4.6(11 4 6(11\n5 7.11(62) 7.11(62) 7 11(62)\n6 4.117.4 4.117.4 4 117 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 108

141. Tertullian, Against Marcion, 1.29.1, 3.11, 4.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense •christ, descended/sent from the invisible father/“good god” Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296, 297, 367

3.11. All these illusions of an imaginary corporeity in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, Blessed is the womb that bare You, and the paps which You have sucked! Luke 11:27 And how else could they have said that His mother and His brethren were standing without? Luke 8:20 But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregt sometimes, when they are corpulent either from their natural flux or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. Come then, wind up your cavils against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal - in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition in which He manifested His Christ. Since He was the truth, He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, because He was born; and born, because He is in the flesh, and because He is no phantom - it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth.

142. Theophilus, To Autolycus, 2.25-2.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 111

2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. 2.28. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence - for there being but one God, even then error was striving to disseminate a multitude of gods, saying, You shall be as gods;- lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called demon and dragon, on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place. 2.29. When, then, Adam knew Eve his wife, she conceived and bare a son, whose name was Cain; and she said, I have gotten a man from God. And yet again she bare a second son, whose name was Abel, who began to be a keeper of sheep, but Cain tilled the ground. Genesis 4:1-2 Their history receives a very full narration, yea, even a detailed explanation: wherefore the book itself, which is entitled The Genesis of the World, can more accurately inform those who are anxious to learn their story. When, then, Satan saw Adam and his wife not only still living, but also begetting children - being carried away with spite because he had not succeeded in putting them to death - when he saw that Abel was well-pleasing to God, he wrought upon the heart of his brother called Cain, and caused him to kill his brother Abel. And thus did death get a beginning in this world, to find its way into every race of man, even to this day. But God, being pitiful, and wishing to afford to Cain, as to Adam, an opportunity of repentance and confession, said, Where is Abel your brother? But Cain answered God contumaciously, saying, I know not; am I my brother's keeper? God, being thus made angry with him, said, What have you done? The voice of your brother's blood cries to me from the earth, which opened her mouth to receive your brother's blood from your hand. Groaning and trembling shall you be on the earth. From that time the earth, through fear, no longer receives human blood, no, nor the blood of any animal; by which it appears that it is not the cause [of death], but man, who transgressed.

143. Apuleius, On Plato, 1.8, 1.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gods, as highest good in cosmos Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 13, 197

144. Tertullian, On The Resurrection of The Flesh, 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christ, descended/sent from the invisible father/“good god” Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 297

2. Since there is even within the confines of God's Church a sect which is more nearly allied to the Epicureans than to the prophets, an opportunity is afforded us of knowing what estimate Christ forms of the (said sect, even the) Sadducees. For to Christ was it reserved to lay bare everything which before was concealed: to impart certainty to doubtful points; to accomplish those of which men had had but a foretaste; to give present reality to the objects of prophecy; and to furnish not only by Himself, but actually in Himself, certain proofs of the resurrection of the dead. It is, however, against other Sadducees that we have now to prepare ourselves, but still partakers of their doctrine. For instance, they allow a moiety of the resurrection; that is, simply of the soul, despising the flesh, just as they also do the Lord of the flesh Himself. No other persons, indeed, refuse to concede to the substance of the body its recovery from death, heretical inventors of a second deity. Driven then, as they are, to give a different dispensation to Christ, so that He may not be accounted as belonging to the Creator, they have achieved their first error in the article of His very flesh; contending with Marcion and Basilides that it possessed no reality; or else holding, after the heretical tenets of Valentinus, and according to Apelles, that it had qualities peculiar to itself. And so it follows that they shut out from all recovery from death that substance of which they say that Christ did not partake, confidently assuming that it furnishes the strongest presumption against the resurrection, since the flesh is already risen in Christ. Hence it is that we have ourselves previously issued our volume On the flesh of Christ; in which we both furnish proofs of its reality, in opposition to the idea of its being a vain phantom; and claim for it a human nature without any peculiarity of condition - such a nature as has marked out Christ to be both man and the Son of man. For when we prove Him to be invested with the flesh and in a bodily condition, we at the same time refute heresy, by establishing the rule that no other being than the Creator must be believed to be God, since we show that Christ, in whom God is plainly discerned, is precisely of such a nature as the Creator promised that He should be. Being thus refuted touching God as the Creator, and Christ as the Redeemer of the flesh, they will at once be defeated also on the resurrection of the flesh. No procedure, indeed, can be more reasonable. And we affirm that controversy with heretics should in most cases be conducted in this way. For due method requires that conclusions should always be drawn from the most important premises, in order that there be a prior agreement on the essential point, by means of which the particular question under review may be said to have been determined. Hence it is that the heretics, from their conscious weakness, never conduct discussion in an orderly manner. They are well aware how hard is their task in insinuating the existence of a second god, to the disparagement of the Creator of the world, who is known to all men naturally by the testimony of His works, who is before all others in the mysteries of His being, and is especially manifested in the prophets; then, under the pretence of considering a more urgent inquiry, namely man's own salvation- a question which transcends all others in its importance - they begin with doubts about the resurrection; for there is greater difficulty in believing the resurrection of the flesh than the oneness of the Deity. In this way, after they have deprived the discussion of the advantages of its logical order, and have embarrassed it with doubtful insinuations in disparagement of the flesh, they gradually draw their argument to the reception of a second god after destroying and changing the very ground of our hopes. For when once a man is fallen or removed from the sure hope which he had placed in the Creator, he is easily led away to the object of a different hope, whom however of his own accord he can hardly help suspecting. Now it is by a discrepancy in the promises that a difference of gods is insinuated. How many do we thus see drawn into the net vanquished on the resurrection of the flesh, before they could carry their point on the oneness of the Deity! In respect, then, of the heretics, we have shown with what weapons we ought to meet them. And indeed we have already encountered them in treatises severally directed against them: on the one only God and His Christ, in our work against Marcion, on the Lord's flesh, in our book against the four heresies, for the special purpose of opening the way to the present inquiry: so that we have now only to discuss the resurrection of the flesh, (treating it) just as if it were uncertain in regard to ourselves also, that is, in the system of the Creator. Because many persons are uneducated; still more are of faltering faith, and several are weak-minded: these will have to be instructed, directed, strengthened, inasmuch as the very oneness of the Godhead will be defended along with the maintece of our doctrine. For if the resurrection of the flesh be denied, that prime article of the faith is shaken; if it be asserted, that is established. There is no need, I suppose, to treat of the soul's safety; for nearly all the heretics, in whatever way they conceive of it, certainly refrain from denying that. We may ignore a certain Lucan, who does not spare even this part of our nature, which he follows Aristotle in reducing to dissolution, and substitutes some other thing in lieu of it. Some third nature it is which, according to him, is to rise again, neither soul nor flesh; in other words, not man, but a bear perhaps - for instance, Lucan himself. Even he has received from us a copious notice in our book on the entire condition of the soul, the special immortality of which we there maintain, while we also both acknowledge the dissolution of the flesh alone, and emphatically assert its restitution. Into the body of that work were collected whatever points we elsewhere had to reserve from the pressure of incidental causes. For as it is my custom to touch some questions but lightly on their first occurrence, so I am obliged also to postpone the consideration of them, until the outline can be filled in with complete detail, and the deferred points be taken up on their own merits.

145. Anon., Genesis Rabba, 59.1-59.3, 59.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403

146. Tertullian, Prescription Against Heretics, 41.1-41.2, 41.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296, 298

147. Hippolytus, Refutation of All Heresies, 7.20.1, 7.30.3-7.30.4, 7.31.1-7.31.2, 7.37.1-7.37.2, 7.38.1-7.38.3, 10.2, 10.19.1-10.19.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 292, 296, 364, 367

148. Hermogenes, On Types of Style, 2.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 160

149. Nag Hammadi, The Hypostasis of The Archons, 95.19-95.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 289

150. Nag Hammadi, The Second Treatise of The Great Seth, 51.4-51.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 367

151. Diogenes Laertius, Lives of The Philosophers, 3.78 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400

3.78. On good and evil he would discourse to this effect. He maintained that the end to aim at is assimilation to God, that virtue is in itself sufficient for happiness, but that it needs in addition, as instruments for use, first, bodily advantages like health and strength, sound senses and the like, and, secondly, external advantages such as wealth, good birth and reputation. But the wise man will be no less happy even if he be without these things. Again, he will take part in public affairs, will marry, and will refrain from breaking the laws which have been made. And as far as circumstances allow he will legislate for his own country, unless in the extreme corruption of the people he sees that the state of affairs completely justifies his abstention.

152. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 176 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gods, as highest good in cosmos Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 197

153. Porphyry, On Abstinence, 2.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •good speech, and proper respect for gods •proper respect for gods, and good speech Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 154

2.16. Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and [53] made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the Gods, but that he burnt others; and that, being studious of frugality, he avoided the sacrificing of oxen. 2.16. 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the [statues of the] Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen.

154. Pseudo-Justinus, Exhortation To The Greeks, 59 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 95

155. Babylonian Talmud, Sanhedrin, 107b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 403

107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,

107b. in Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years” (I Kings 2:11). And it is written: “In Hebron he reigned over Judah seven years and six months and in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). And those six months, the prophet did not tally them as part of the forty years of King David’s reign. Conclude from it that there were six months that he was not considered king because he was afflicted with leprosy.,David said before Him after this: Master of the Universe, pardon me for this sin. God said to him: It is forgiven for you. David requested: “Perform on my behalf a sign for good, that they that hate me may see it and be put to shame” (Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God said to him: In your lifetime I will not make it known that you were forgiven, but I will make it known in the lifetime of your son, Solomon.,The Gemara explains: When Solomon built the Temple and sought to bring the Ark into the Holy of Holies, the gates clung together and could not be opened. Solomon uttered twenty-four songs of praise, and his prayer was not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle” (Psalms 24:7–8). And it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in. Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), and he was not answered.,Once he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates opened (II Chronicles 7:1). At that moment, the faces of all of David’s enemies turned dark like the charred bottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin, as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that Gehazi, the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is as it is written: And Elisha went to Damascus (see II Kings 8:7). Where did he go, and for what purpose? Rabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent. Elisha said to him: Repent. Gehazi said to him: This is the tradition that I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent.,What did he do that caused the masses to sin? There are those who say that he hung a magnetic rock on Jeroboam’s sin, i.e., on the golden calf that Jeroboam established as an idol, so that he suspended it between heaven and earth, i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. And there are those who say: He engraved the sacred name of God on its mouth, and it would declare and say: “I am the Lord your God” (Exodus 20:2), and: “You shall not have other gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before.,And there are those who say: Gehazi pushed the Sages away from coming before him, i.e., he prevented them from learning from Elisha, as it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” (II Kings 6:1). It may be derived by inference that until now they were not numerous and the place was not cramped for them, as Gehazi would turn people away.,The Sages taught: Always have the left hand drive sinners away and the right draw them near, so that the sinner will not totally despair of atonement. This is unlike Elisha, who pushed away Gehazi with his two hands and caused him to lose his share in the World-to-Come, and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands.,Elisha drove Gehazi away, as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: “And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?” (II Kings 5:25–26). The Gemara asks: And did Gehazi take all that? It is merely silver and garments that he took.,Rabbi Yitzḥak says: This was the incident involving Gehazi: At that moment, Elisha was sitting and teaching the halakhot of the eight impure creeping animals. Now Naaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. When Naaman came to him, Elisha said to him: Go immerse in the Jordan. Naaman said to him: Are you mocking me by suggesting that this will cure me? Those companions who were with Naaman said to him: What is the difference to you? Go, try it. Naaman went and immersed in the Jordan and was healed. Naaman came and brought to Elisha all those items that he had taken with him from Aram, and Elisha did not agree to receive them from him. Gehazi took leave from before Elisha and went and took from Naaman what he took, and he deposited them.,When Gehazi came, Elisha saw the leprosy that had grown on Gehazi’s head. Elisha said to him: Wicked one! The time has arrived to take your reward for studying the matter of the eight creeping animals. Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: “The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow” (II Kings 5:27). With regard to the verse: “And there were four men afflicted with leprosy at the entrance of the gate” (II Kings 7:3), Rabbi Yoḥa says: These were Gehazi and his three sons, as he and his descendants were cursed.,§ What is the incident involving Yehoshua ben Peraḥya? The Gemara relates: When King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus, his student, went to Alexandria of Egypt. When there was peace between King Yannai and the Sages, Shimon ben Shataḥ sent a message to Yehoshua ben Peraḥya: From me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate. The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, arose, came, and happened to arrive at a certain inn on the way to Jerusalem. They treated him with great honor. Yehoshua ben Peraḥya said: How beautiful is this inn. Jesus, his student, said to him: But my teacher, the eyes of the innkeeper’s wife are narrow [terutot]. Yehoshua ben Peraḥya said to him: Wicked one! Do you involve yourself with regard to that matter, the appearance of a married woman? He produced four hundred shofarot and ostracized him.,Jesus came before Yehoshua ben Peraḥya several times and said to him: Accept our, i.e., my, repentance. Yehoshua ben Peraḥya took no notice of him. One day Yehoshua ben Peraḥya was reciting Shema and Jesus came before him with the same request. Yehoshua ben Peraḥya intended to accept his request, and signaled him with his hand to wait until he completed his prayer. Jesus did not understand the signal and thought: He is driving me away. He went and stood a brick upright to serve as an idol and he bowed to it. Yehoshua ben Peraḥya then said to Jesus: Repent. Jesus said to him: This is the tradition that I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incited Jews to engage in idolatry, and led Israel astray. Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil.,It is taught in a baraita that Rabbi Shimon ben Elazar says: With regard to the evil inclination, to a child, and to a woman, have the left hand drive them away and the right draw them near. Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness.,The Sages taught: Elisha fell ill with three illnesses: One illness was due to the fact that he incited bears to attack and eat children (see II Kings 2:24–25); and one was due to the fact that he pushed Gehazi away with two hands and caused him to despair of atonement; and one was the illness from which he died, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: Until the time of Abraham there was no aging, and the old and the young looked the same. Anyone who saw Abraham said: That is Isaac, and anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age” (Genesis 24:1). There is no mention of aging before that verse. Until the time of Jacob there was no weakness, i.e., illness. Jacob prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill” (Genesis 48:1). Until the time of Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” (Genesis 11:8), and it is written: “And from there did the Lord scatter them upon the face of all the earth” (Genesis 11:9). “And the Lord scattered them” indicates in this world; “and from there did the Lord scatter them” indicates for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come. But they will stand in judgment and they will be sentenced to eternal contempt.,Rabbi Neḥemya says: Both these, the people of Sodom, and those, the members of the generation of the flood, will not stand in judgment, as it is stated: “Therefore the wicked shall not stand

156. Origen, On Prayer, 21.1.1-21.1.2, 21.1.8-21.1.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •good, of god Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272

157. Origen, Against Celsus, 2.27, 5.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense •gods inherent goodness Found in books: Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 108; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 364

2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.

158. Nag Hammadi, Apocalypse of James, 23.35-25.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 289

159. Pseudo Clementine Literature, Epistles To Virgins, 1.8.2-1.8.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •good, of god Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272

160. Pseudo Clementine Literature, Homilies, 1.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186

161. Nag Hammadi, The Gospel of Philip, 56.26-57.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •christ, descended/sent from the invisible father/“good god” Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 297

162. Eusebius of Caesarea, Ecclesiastical History, 4.11.1-4.11.2, 4.17.2, 4.29.4-4.29.5, 5.13.1-5.13.2, 5.13.4-5.13.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gods, “good” god in gnostic sense •christ, descended/sent from the invisible father/“good god” Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 292, 296, 297, 367, 373

4.11.2. These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: A certain Cerdon, who had taken his system from the followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but the latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies. 4.29.4. But a little later a certain man named Severus put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians. 4.29.5. They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles. 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.2. But hear what he writes:Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. 5.13.5. The same author writes that he engaged in conversation with Apelles. He speaks as follows:For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does. 5.13.6. Then, after stating fully his own opinion, he adds:When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. 5.13.7. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught.

163. Basil of Caesarea, Letters, 140, 2, 269, 300-302, 5-6, 62, 28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391

164. Basil of Caesarea, Letters, 140, 2, 28, 300-302, 5-6, 62, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391

165. Augustine, Retractiones, 2.10-2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •god, as “good” Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 170

166. Augustine, Contra Secundinum Manichaeum, 21, 22, 23, 5, 6, 7, "10" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 170

167. Augustine, Reply To Faustus, a b c d\n0 "7.1" "7.1" "7 1"\n1 "20.3" "20.3" "20 3"\n2 "21.1" "21.1" "21 1"\n3 "20.2" "20.2" "20 2"\n4 "17.1" "17.1" "17 1"\n5 "3.1" "3.1" "3 1" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 178

168. Augustine, Commentary On Genesis, 223 (4th cent. CE - 5th cent. CE) Tagged with subjects: •god, as good Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 228

169. Philastrius of Brescia, Diversarum Hereseon Liber, 4.1, 44.2, 45.3, 47.2-47.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 292, 296, 367

170. Augustine, The City of God, 11.9-11.10, 11.14-11.15, 11.17, 11.19-11.22, 11.31, 12.2, 22.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •god, as good •causation, as goodness of god •god, goodness of Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 228, 230

11.9. At present, since I have undertaken to treat of the origin of the holy city, and first of the holy angels, who constitute a large part of this city, and indeed the more blessed part, since they have never been expatriated, I will give myself to the task of explaining, by God's help, and as far as seems suitable, the Scriptures which relate to this point. Where Scripture speaks of the world's creation, it is not plainly said whether or when the angels were created; but if mention of them is made, it is implicitly under the name of heaven, when it is said, In the beginning God created the heavens and the earth, or perhaps rather under the name of light, of which presently. But that they were wholly omitted, I am unable to believe, because it is written that God on the seventh day rested from all His works which He made; and this very book itself begins, In the beginning God created the heavens and the earth, so that before heaven and earth God seems to have made nothing. Since, therefore, He began with the heavens and the earth - and the earth itself, as Scripture adds, was at first invisible and formless, light not being as yet made, and darkness covering the face of the deep (that is to say, covering an undefined chaos of earth and sea, for where light is not, darkness must needs be) - and then when all things, which are recorded to have been completed in six days, were created and arranged, how should the angels be omitted, as if they were not among the works of God, from which on the seventh day He rested? Yet, though the fact that the angels are the work of God is not omitted here, it is indeed not explicitly mentioned; but elsewhere Holy Scripture asserts it in the clearest manner. For in the Hymn of the Three Children in the Furnace it was said, O all you works of the Lord bless the Lord; and among these works mentioned afterwards in detail, the angels are named. And in the psalm it is said, Praise the Lord from the heavens, praise Him in the heights. Praise Him, all His angels; praise Him, all His hosts. Praise Him, sun and moon; praise him, all you stars of light. Praise Him, you heaven of heavens; and you waters that be above the heavens. Let them praise the name of the Lord; for He commanded, and they were created. Here the angels are most expressly and by divine authority said to have been made by God, for of them among the other heavenly things it is said, He commanded, and they were created. Who, then, will be bold enough to suggest that the angels were made after the six days' creation? If any one is so foolish, his folly is disposed of by a scripture of like authority, where God says, When the stars were made, the angels praised me with a loud voice. Job 38:7 The angels therefore existed before the stars; and the stars were made the fourth day. Shall we then say that they were made the third day? Far from it; for we know what was made that day. The earth was separated from the water, and each element took its own distinct form, and the earth produced all that grows on it. On the second day, then? Not even on this; for on it the firmament was made between the waters above and beneath, and was called Heaven, in which firmament the stars were made on the fourth day. There is no question, then, that if the angels are included in the works of God during these six days, they are that light which was called Day, and whose unity Scripture signalizes by calling that day not the first day, but one day. For the second day, the third, and the rest are not other days; but the same one day is repeated to complete the number six or seven, so that there should be knowledge both of God's works and of His rest. For when God said, Let there be light, and there was light, if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God; so that they, being illumined by the Light that created them, might themselves become light and be called Day, in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. The true Light, which lights every man that comes into the world, John 1:9 - this Light lights also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positive nature; but the loss of good has received the name evil. 11.10. There is, accordingly, a good which is alone simple, and therefore alone unchangeable, and this is God. By this Good have all others been created, but not simple, and therefore not unchangeable. Created, I say - that is, made, not begotten. For that which is begotten of the simple Good is simple as itself, and the same as itself. These two we call the Father and the Son; and both together with the Holy Spirit are one God; and to this Spirit the epithet Holy is in Scripture, as it were, appropriated. And He is another than the Father and the Son, for He is neither the Father nor the Son. I say another, not another thing, because He is equally with them the simple Good, unchangeable and co-eternal. And this Trinity is one God; and none the less simple because a Trinity. For we do not say that the nature of the good is simple, because the Father alone possesses it, or the Son alone, or the Holy Ghost alone; nor do we say, with the Sabellian heretics, that it is only nominally a Trinity, and has no real distinction of persons; but we say it is simple, because it is what it has, with the exception of the relation of the persons to one another. For, in regard to this relation, it is true that the Father has a Son, and yet is not Himself the Son; and the Son has a Father, and is not Himself the Father. But, as regards Himself, irrespective of relation to the other, each is what He has; thus, He is in Himself living, for He has life, and is Himself the Life which He has. It is for this reason, then, that the nature of the Trinity is called simple, because it has not anything which it can lose, and because it is not one thing and its contents another, as a cup and the liquor, or a body and its color, or the air and the light or heat of it, or a mind and its wisdom. For none of these is what it has: the cup is not liquor, nor the body color, nor the air light and heat, nor the mind wisdom. And hence they can be deprived of what they have, and can be turned or changed into other qualities and states, so that the cup may be emptied of the liquid of which it is full, the body be discolored, the air darken, the mind grow silly. The incorruptible body which is promised to the saints in the resurrection cannot, indeed, lose its quality of incorruption, but the bodily substance and the quality of incorruption are not the same thing. For the quality of incorruption resides entire in each several part, not greater in one and less in another; for no part is more incorruptible than another. The body, indeed, is itself greater in whole than in part; and one part of it is larger, another smaller, yet is not the larger more incorruptible than the smaller. The body, then, which is not in each of its parts a whole body, is one thing; incorruptibility, which is throughout complete, is another thing - for every part of the incorruptible body, however unequal to the rest otherwise, is equally incorrupt. For the hand, e.g., is not more incorrupt than the finger because it is larger than the finger; so, though finger and hand are unequal, their incorruptibility is equal. Thus, although incorruptibility is inseparable from an incorruptible body, yet the substance of the body is one thing, the quality of incorruption another. And therefore the body is not what it has. The soul itself, too, though it be always wise (as it will be eternally when it is redeemed), will be so by participating in the unchangeable wisdom, which it is not; for though the air be never robbed of the light that is shed abroad in it, it is not on that account the same thing as the light. I do not mean that the soul is air, as has been supposed by some who could not conceive a spiritual nature; but, with much dissimilarity, the two things have a kind of likeness, which makes it suitable to say that the immaterial soul is illumined with the immaterial light of the simple wisdom of God, as the material air is irradiated with material light, and that, as the air, when deprived of this light, grows dark, (for material darkness is nothing else than air wanting light, ) so the soul, deprived of the light of wisdom, grows dark. According to this, then, those things which are essentially and truly divine are called simple, because in them quality and substance are identical, and because they are divine, or wise, or blessed in themselves, and without extraneous supplement. In Holy Scripture, it is true, the Spirit of wisdom is called manifold Wisdom 7:22 because it contains many things in it; but what it contains it also is, and it being one is all these things. For neither are there many wisdoms, but one, in which are untold and infinite treasures of things intellectual, wherein are all invisible and unchangeable reasons of things visible and changeable which were created by it. For God made nothing unwittingly; not even a human workman can be said to do so. But if He knew all that He made, He made only those things which He had known. Whence flows a very striking but true conclusion, that this world could not be known to us unless it existed, but could not have existed unless it had been known to God. 11.14. Moreover, as if we had been inquiring why the devil did not abide in the truth, our Lord subjoins the reason, saying, because the truth is not in him. Now, it would be in him had he abode in it. But the phraseology is unusual. For, as the words stand, He abode not in the truth, because the truth is not in him, it seems as if the truth's not being in him were the cause of his not abiding in it; whereas his not abiding in the truth is rather the cause of its not being in him. The same form of speech is found in the psalm: I have called upon You, for You have heard me, O God, where we should expect it to be said, You have heard me, O God, for I have called upon You. But when he had said, I have called, then, as if some one were seeking proof of this, he demonstrates the effectual earnestness of his prayer by the effect of God's hearing it; as if he had said, The proof that I have prayed is that You have heard me. 11.15. As for what John says about the devil, The devil sins from the beginning 1 John 3:8 they who suppose it is meant hereby that the devil was made with a sinful nature, misunderstand it; for if sin be natural, it is not sin at all. And how do they answer the prophetic proofs - either what Isaiah says when he represents the devil under the person of the king of Babylon, How are you fallen, O Lucifer, son of the morning! Isaiah 14:12 or what Ezekiel says, You have been in Eden, the garden of God; every precious stone was your covering, Ezekiel 28:13 where it is meant that he was some time without sin; for a little after it is still more explicitly said, You were perfect in your ways? And if these passages cannot well be otherwise interpreted, we must understand by this one also, He abode not in the truth, that he was once in the truth, but did not remain in it. And from this passage, The devil sins from the beginning, it is not to be supposed that he sinned from the beginning of his created existence, but from the beginning of his sin, when by his pride he had once commenced to sin. There is a passage, too, in the Book of Job, of which the devil is the subject: This is the beginning of the creation of God, which He made to be a sport to His angels, which agrees with the psalm, where it is said, There is that dragon which You have made to be a sport therein. But these passages are not to lead us to suppose that the devil was originally created to be the sport of the angels, but that he was doomed to this punishment after his sin. His beginning, then, is the handiwork of God; for there is no nature, even among the least, and lowest, and last of the beasts, which was not the work of Him from whom has proceeded all measure, all form, all order, without which nothing can be planned or conceived. How much more, then, is this angelic nature, which surpasses in dignity all else that He has made, the handiwork of the Most High! 11.17. It is with reference to the nature, then, and not to the wickedness of the devil, that we are to understand these words, This is the beginning of God's handiwork; for, without doubt, wickedness can be a flaw or vice only where the nature previously was not vitiated. Vice, too, is so contrary to nature, that it cannot but damage it. And therefore departure from God would be no vice, unless in a nature whose property it was to abide with God. So that even the wicked will is a strong proof of the goodness of the nature. But God, as He is the supremely good Creator of good natures, so is He of evil wills the most just Ruler; so that, while they make an ill use of good natures, He makes a good use even of evil wills. Accordingly, He caused the devil (good by God's creation, wicked by his own will) to be cast down from his high position, and to become the mockery of His angels - that is, He caused his temptations to benefit those whom he wishes to injure by them. And because God, when He created him, was certainly not ignorant of his future malignity, and foresaw the good which He Himself would bring out of his evil, therefore says the psalm, This leviathan whom You have made to be a sport therein, that we may see that, even while God in His goodness created him good, He yet had already foreseen and arranged how He would make use of him when he became wicked. 11.19. Accordingly, though the obscurity of the divine word has certainly this advantage, that it causes many opinions about the truth to be started and discussed, each reader seeing some fresh meaning in it, yet, whatever is said to be meant by an obscure passage should be either confirmed by the testimony of obvious facts, or should be asserted in other and less ambiguous texts. This obscurity is beneficial, whether the sense of the author is at last reached after the discussion of many other interpretations, or whether, though that sense remain concealed, other truths are brought out by the discussion of the obscurity. To me it does not seem incongruous with the working of God, if we understand that the angels were created when that first light was made, and that a separation was made between the holy and the unclean angels, when, as is said, God divided the light from the darkness; and God called the light Day, and the darkness He called Night. For He alone could make this discrimination, who was able also before they fell, to foreknow that they would fall, and that, being deprived of the light of truth, they would abide in the darkness of pride. For, so far as regards the day and night, with which we are familiar, He commanded those luminaries of heaven that are obvious to our senses to divide between the light and the darkness. Let there be, He says, lights in the firmament of the heaven, to divide the day from the night; and shortly after He says, And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: the stars also. And God set them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness. Genesis 1:14-18 But between that light, which is the holy company of the angels spiritually radiant with the illumination of the truth, and that opposing darkness, which is the noisome foulness of the spiritual condition of those angels who are turned away from the light of righteousness, only He Himself could divide, from whom their wickedness (not of nature, but of will), while yet it was future, could not be hidden or uncertain. 11.20. Then, we must not pass from this passage of Scripture without noticing that when God said, Let there be light, and there was light, it was immediately added, And God saw the light that it was good. No such expression followed the statement that He separated the light from the darkness, and called the light Day and the darkness Night, lest the seal of His approval might seem to be set on such darkness, as well as on the light. For when the darkness was not subject of disapprobation, as when it was divided by the heavenly bodies from this light which our eyes discern, the statement that God saw that it was good is inserted, not before, but after the division is recorded. And God set them, so runs the passage, in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. For He approved of both, because both were sinless. But where God said, Let there be light, and there was light; and God saw the light that it was good; and the narrative goes on, and God divided the light from the darkness! And God called the light Day, and the darkness He called Night, there was not in this place subjoined the statement, And God saw that it was good, lest both should be designated good, while one of them was evil, not by nature, but by its own fault. And therefore, in this case, the light alone received the approbation of the Creator, while the angelic darkness, though it had been ordained, was yet not approved. 11.21. For what else is to be understood by that invariable refrain, And God saw that it was good, than the approval of the work in its design, which is the wisdom of God? For certainly God did not in the actual achievement of the work first learn that it was good, but, on the contrary, nothing would have been made had it not been first known by Him. While, therefore, He sees that that is good which, had He not seen it before it was made, would never have been made, it is plain that He is not discovering, but teaching that it is good. Plato, indeed, was bold enough to say that, when the universe was completed, God was, as it were, elated with joy. And Plato was not so foolish as to mean by this that God was rendered more blessed by the novelty of His creation; but he wished thus to indicate that the work now completed met with its Maker's approval, as it had while yet in design. It is not as if the knowledge of God were of various kinds, knowing in different ways things which as yet are not, things which are, and things which have been. For not in our fashion does He look forward to what is future, nor at what is present, nor back upon what is past; but in a manner quite different and far and profoundly remote from our way of thinking. For He does not pass from this to that by transition of thought, but beholds all things with absolute unchangeableness; so that of those things which emerge in time, the future, indeed, are not yet, and the present are now, and the past no longer are; but all of these are by Him comprehended in His stable and eternal presence. Neither does He see in one fashion by the eye, in another by the mind, for He is not composed of mind and body; nor does His present knowledge differ from that which it ever was or shall be, for those variations of time, past, present, and future, though they alter our knowledge, do not affect His, with whom is no variableness, neither shadow of turning. James 1:17 Neither is there any growth from thought to thought in the conceptions of Him in whose spiritual vision all things which He knows are at once embraced. For as without any movement that time can measure, He Himself moves all temporal things, so He knows all times with a knowledge that time cannot measure. And therefore He saw that what He had made was good, when He saw that it was good to make it. And when He saw it made, He had not on that account a twofold nor any way increased knowledge of it; as if He had less knowledge before He made what He saw. For certainly He would not be the perfect worker He is, unless His knowledge were so perfect as to receive no addition from His finished works. Wherefore, if the only object had been to inform us who made the light, it had been enough to say, God made the light; and if further information regarding the means by which it was made had been intended, it would have sufficed to say, And God said, Let there be light, and there was light, that we might know not only that God had made the world, but also that He had made it by the word. But because it was right that three leading truths regarding the creature be intimated to us, viz., who made it, by what means, and why, it is written, God said, Let there be light, and there was light. And God saw the light that it was good. If, then, we ask who made it, it was God. If, by what means, He said Let it be, and it was. If we ask, why He made it, it was good. Neither is there any author more excellent than God, nor any skill more efficacious than the word of God, nor any cause better than that good might be created by the good God. This also Plato has assigned as the most sufficient reason for the creation of the world, that good works might be made by a good God; whether he read this passage, or, perhaps, was informed of these things by those who had read them, or, by his quick-sighted genius, penetrated to things spiritual and invisible through the things that are created, or was instructed regarding them by those who had discerned them. 11.22. This cause, however, of a good creation, namely, the goodness of God - this cause, I say, so just and fit, which, when piously and carefully weighed, terminates all the controversies of those who inquire into the origin of the world, has not been recognized by some heretics, because there are, forsooth, many things, such as fire, frost, wild beasts, and so forth, which do not suit but injure this thin blooded and frail mortality of our flesh, which is at present under just punishment. They do not consider how admirable these things are in their own places, how excellent in their own natures, how beautifully adjusted to the rest of creation, and how much grace they contribute to the universe by their own contributions as to a commonwealth; and how serviceable they are even to ourselves, if we use them with a knowledge of their fit adaptations - so that even poisons, which are destructive when used injudiciously, become wholesome and medicinal when used in conformity with their qualities and design; just as, on the other hand, those things which give us pleasure, such as food, drink, and the light of the sun, are found to be hurtful when immoderately or unseasonably used. And thus divine providence admonishes us not foolishly to vituperate things, but to investigate their utility with care; and, where our mental capacity or infirmity is at fault, to believe that there is a utility, though hidden, as we have experienced that there were other things which we all but failed to discover. For this concealment of the use of things is itself either an exercise of our humility or a levelling of our pride; for no nature at all is evil, and this is a name for nothing but the want of good. But from things earthly to things heavenly, from the visible to the invisible, there are some things better than others; and for this purpose are they unequal, in order that they might all exist. Now God is in such sort a great worker in great things, that He is not less in little things - for these little things are to be measured not by their own greatness (which does not exist), but by the wisdom of their Designer; as, in the visible appearance of a man, if one eyebrow be shaved off, how nearly nothing is taken from the body, but how much from the beauty!- for that is not constituted by bulk, but by the proportion and arrangement of the members. But we do not greatly wonder that persons, who suppose that some evil nature has been generated and propagated by a kind of opposing principle proper to it, refuse to admit that the cause of the creation was this, that the good God produced a good creation. For they believe that He was driven to this enterprise of creation by the urgent necessity of repulsing the evil that warred against Him, and that He mixed His good nature with the evil for the sake of restraining and conquering it; and that this nature of His, being thus shamefully polluted, and most cruelly oppressed and held captive, He labors to cleanse and deliver it, and with all His pains does not wholly succeed; but such part of it as could not be cleansed from that defilement is to serve as a prison and chain of the conquered and incarcerated enemy. The Manich ans would not drivel, or rather, rave in such a style as this, if they believed the nature of God to be, as it is, unchangeable and absolutely incorruptible, and subject to no injury; and if, moreover, they held in Christian sobriety, that the soul which has shown itself capable of being altered for the worse by its own will, and of being corrupted by sin, and so, of being deprived of the light of eternal truth - that this soul, I say, is not a part of God, nor of the same nature as God, but is created by Him, and is far different from its Creator. 11.31. But, on the seventh day (i.e., the same day repeated seven times, which number is also a perfect one, though for another reason), the rest of God is set forth, and then, too, we first hear of its being hallowed. So that God did not wish to hallow this day by His works, but by His rest, which has no evening, for it is not a creature; so that, being known in one way in the Word of God, and in another in itself, it should make a twofold knowledge, daylight and dusk (day and evening). Much more might be said about the perfection of the number seven, but this book is already too long, and I fear lest I should seem to catch at an opportunity of airing my little smattering of science more childishly than profitably. I must speak, therefore, in moderation and with dignity, lest, in too keenly following number, I be accused of forgetting weight and measure. Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, A just man falls seven times, and rises up again, Proverbs 24:16 - that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, Seven times a day will I praise You, Psalm 119:164 which elsewhere is expressed thus, I will bless the Lord at all times. And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of anything. And so the Holy Spirit, of whom the Lord says, He will teach you all truth, John 16:13 is signified by this number. In it is the rest of God, the rest His people find in Him. For rest is in the whole, i.e., in perfect completeness, while in the part there is labor. And thus we labor as long as we know in part; but when that which is perfect has come, then that which is in part shall be done away. It is even with toil we search into the Scriptures themselves. But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort. 12.2. This may be enough to prevent any one from supposing, when we speak of the apostate angels, that they could have another nature, derived, as it were, from some different origin, and not from God. From the great impiety of this error we shall disentangle ourselves the more readily and easily, the more distinctly we understand that which God spoke by the angel when He sent Moses to the children of Israel: I am that I am. Exodus 3:14 For since God is the supreme existence, that is to say, supremely is, and is therefore unchangeable, the things that He made He empowered to be, but not to be supremely like Himself. To some He communicated a more ample, to others a more limited existence, and thus arranged the natures of beings in ranks. For as from sapere comes sapientia, so from esse comes essentia - a new word indeed, which the old Latin writers did not use, but which is naturalized in our day, that our language may not want an equivalent for the Greek οὐσία . For this is expressed word for word by essentia. Consequently, to that nature which supremely is, and which created all else that exists, no nature is contrary save that which does not exist. For nonentity is the contrary of that which is. And thus there is no being contrary to God, the Supreme Being, and Author of all beings whatsoever. 22.30. How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labor. I am admonished also by the sacred song, in which I read or hear the words, Blessed are they that dwell in Your house, O Lord; they will be still praising You. All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall immediately be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honor shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, I will be your God, and you shall be my people, Leviticus 26:12 than, I shall be their satisfaction, I shall be all that men honorably desire - life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, That God may be all in all. 1 Corinthians 15:28 He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all. But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has. Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin - the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer. The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skillful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things - one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life - so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another - the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, Be still, and know that I am God. There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make. Genesis 2:2-3 For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, You shall be as gods, Genesis 3:5 and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, You shall do no servile work in it. Deuteronomy 5:14 Wherefore also it is said by Ezekiel the prophet, And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them. Ezekiel 20:12 This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God. This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations - one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, It is not for you to know the times, which the Father has put in His own power. Acts 1:7 After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen. <

171. Proclus, Theologia Platonica ( ), a b c d\n0 5.30 5.30 5 30\n1 112.25-8 112.25 112 25\n2 - None\n3 . . \n4 8 8 8 None\n5 5 5 5 None\n6 4 4 4 None\n7 2 2 2 None\n8 1 1 1 None\n9 3.27 3.27 3 27\n10 94.15-21244 94.15 94 15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan

172. Proclus, Institutio Theologica, 120-122, 114 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 219

173. Proclus, In Platonis Alcibiadem, 117.22-117.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •g/good(ness) of gods/gods causing - •essential goodness of god (theoi, θεοί‎) Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 244

174. Proclus, On The Existence of Evils, 58.2-58.16, 61.16-61.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 241, 242, 253

175. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gods, as highest good in cosmos Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 197

176. Anon., Ginza, 443.9-443.11 Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 289

177. Stoic School, Stoicor. Veter. Fragm., 3.135-3.136 Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400, 403

178. Anon., Letter of Aristeas, 231, 205 Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 96, 143

205. established, he asked How he could continue to be rich? After a brief reflection, the man who had been asked the question replied If he did nothing unworthy of his position, never acted licentiously, never lavished expense on empty and vain pursuits, but by acts of benevolence made all his subjects well disposed towards himself. For it is God who is the author of all good things and

179. Adamantius, De Recta In Deum Fide, 2.20 Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 301

180. Aeschines, Or., 1.188, 2.158, 3.57, 3.88, 3.108, 3.112, 3.130, 3.196, 3.232 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 88, 206, 208, 229

1.188. I am also surprised, fellow citizens, that you who hate the brothel-keeper propose to let the willing prostitute go free. And it seems that a man who is not to be permitted to be a candidate for election by lot for the priesthood of any god, as being impure of body as that is defined by the laws, this same man is to write in our decrees prayers to the August GoddessesThe Eumenides. in behalf of the state. Why then do we wonder at the futility of our public acts, when the names of such public men as this stand at the head of the people's decrees? And shall we send abroad as ambassador a man who has lived shamefully at home, and shall we continue to trust that man in matters of the greatest moment? What would he not sell who has trafficked in the shame of his own body? Whom would he pity who has had no pity on himself? 2.158. If you had believed him, or Aristophanes had helped him out in his his against me, I should have been destroyed under shameful accusations. Will you therefore harbour longer in your midst guilt that is so fraught with doom to itself—God grant it be not to the city!—and will you, who purify your assembly, offer the prayers that are contained in your decrees on motion of this man, as you send your troops out by land or sea? You know the words of Hesiod: “ofttimes whole peoples suffer from one man Whose deeds are sinful and whose purpose base.” Hes. WD 240 3.88. And had not, in the first place, some god saved the army, and had not then your soldiers, horse and foot, showed themselves brave men, and conquered the enemy in a pitched battle by the hippodrome at Tamynae , and brought them to terms and sent them back, our city would have been in danger of the greatest disaster. For it is not ill fortune in war that is the greatest calamity, but when one hazards success against unworthy foes and then fails, the misfortune is naturally twofold. But yet, even after such treatment as that, you became reconciled to them again; and Callias of Chalcis , obtaining pardon from you, 3.108. The Pythia replied that they must fight against the Cirrhaeans and the Cragalidae day and night, bitterly ravage their country, enslave the inhabitants, and dedicate the land to the Pythian Apollo and Artemis and Leto and Athena Pronaea, that for the future it lie entirely uncultivated; that they must not till this land themselves nor permit another. Now when they had received this oracle, the Amphictyons voted, on motion of Solon of Athens , a man able as a law-giver and versed in poetry and philosophy, to march against the accursed men according to the oracle of the god. 3.112. As a proof of this, let the oracle of the god be read; hear the curse; call to mind the oaths that your fathers swore together with all the other Amphictyons. Oracle [;Ye may not hope to capture town nor tower, Till dark-eyed Amphitrite's waves shall break And roar against Apollo's sacred shore.]; ibl 3.130. But did not the gods forewarn us, did they not admonish us, to be on our guard, all but speaking with human voice? No city have I ever seen offered more constant protection by the gods, but more inevitably ruined by certain of its politicians. Was not that portent sufficient which appeared at the Mysteries—the death of the celebrants? In view of this did not Ameiniades warn you to be on your guard, and to send messengers to Delphi to inquire of the god what was to he done? And did not Demosthenes oppose, and say that the Pythia had gone over to Philip? Boor that he was, gorged with his feast of indulgence from you!

181. Dionysius The Areopagite, Divine Names, 648a, 693b, 708b, 712b, 7i2a-b Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 196

182. Dionysius The Areopagite, Celestial Hierarchy, 181c, 181b Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 195

183. Aeschylus, Niobe, 154a.15 Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

184. Anon., Chaldean Oracles, 65.2 Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 219

185. Epigraphy, Ig, 5.2.59, 5.2.290 Tagged with subjects: •good god Found in books: Gaifman, Aniconism in Greek Antiquity (2012) 215, 216

186. Anon., 2 Enoch, 44.1-44.3, 65.2 Tagged with subjects: •god, goodness of Found in books: Levison, The Greek Life of Adam and Eve (2023) 411

187. Epigraphy, Sb, 341 Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

188. Anon., Book of James, 18.16-18.20 Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 221

189. Anon., Johannesbuch, 116.13-116.19 Tagged with subjects: •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 289

190. Mimnermus, Fragments, 2.15 Tagged with subjects: •homer, god source of good and evil Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142

191. Anon., Prayer of Manasseh, 11 Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 190

192. Plato, Olympian Odes, 29 Tagged with subjects: •trust in god vs. external goods Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 64

193. Anon., 4 Baruch, 4.5 Tagged with subjects: •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186

4.5. For we have not been found worthy to keep them, for we have become unfaithful guardians.

194. Heraclitus Lesbius, Fragments, B15 Tagged with subjects: •good speech, and lies about gods Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 92

196. Basil of Caesarea, On The Eucharist, 7 (PG 31) Tagged with subjects: •basil of caesarea, church father, but apatheia eventual good for monks, which restores in us image of god and assimilates us to god Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391

198. Basil of Caesarea, Ascetic Sermons, 1.1-2 (PG 31.869, 872) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391

199. Trgf, Adesp., 296 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 160

202. Epicharmus, Pcg, 271 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 232

203. Solon, Ie2, 4 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

206. Ep., Pr., 24.3 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

208. Epigraphy, Ii2, 10510 Tagged with subjects: •gods, goodwill Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 229

209. Anonymus, Rh. Al., 142521, 142523-142524, 142522 Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 223, 231

211. Anon., 4 Ezra, 6.45-6.59, 7.97, 8.44-8.45, 14.45-14.47 Tagged with subjects: •god, goodness of •gods goodness Found in books: JonquiÃ¨re, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 186; Levison, The Greek Life of Adam and Eve (2023) 411, 822

6.45. "On the fourth day thou didst command the brightness of the sun, the light of the moon, and the arrangement of the stars to come into being; 6.46. and thou didst command them to serve man, who was about to be formed. 6.49. "Then thou didst keep in existence two living creatures; the name of one thou didst call Behemoth and the name of the other Leviathan. 6.50. And thou didst separate one from the other, for the seventh part where the water had been gathered together could not hold them both. 6.51. And thou didst give Behemoth one of the parts which had been dried up on the third day, to live in it, where there are a thousand mountains; 6.52. but to Leviathan thou didst give the seventh part, the watery part; and thou hast kept them to be eaten by whom thou wilt, and when thou wilt. 6.53. "On the sixth day thou didst command the earth to bring forth before thee cattle, beasts, and creeping things; 6.54. and over these thou didst place Adam, as ruler over all the works which thou hadst made; and from him we have all come, the people whom thou hast chosen. 6.55. "All this I have spoken before thee, O Lord, because thou hast said that it was for us that thou didst create this world. 6.56. As for the other nations which have descended from Adam, thou hast said that they are nothing, and that they are like spittle, and thou hast compared their abundance to a drop from a bucket. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 6.58. But we thy people, whom thou hast called thy first-born, only begotten, zealous for thee, and most dear, have been given into their hands. 6.59. If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so?" 7.97. The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on. 8.44. But man, who has been formed by thy hands and is called thy own image because he is made like thee, and for whose sake thou hast formed all things -- hast thou also made him like the farmer's seed? 8.45. No, O Lord who art over us! But spare thy people and have mercy on thy inheritance, for thou hast mercy on thy own creation." 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge."

212. Pseudo-Tertullian, Adversus Omnes Haereses, 6.1-6.5 Tagged with subjects: •christ, descended/sent from the invisible father/“good god” •gods, “good” god in gnostic sense Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 292, 296, 297, 364, 367

Tiresias: The Ancient Mediterranean Religions Source Database