1. Hebrew Bible, Leviticus, 1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 66| 1.6. "וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃", | 1.6. "And he shall flay the burnt-offering, and cut it into its pieces.", |
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| 2. Hebrew Bible, Exodus, 15.1.21, 20, 20.21, 21.33, 21.34, 25, 25.31, 25.32, 25.33, 25.34, 25.35, 25.36, 25.37, 25.38, 25.39, 25.40, 26, 26.35, 28.12, 28.17-20, 33.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 290 |
3. Hebrew Bible, Genesis, 1.1-1.2, 1.26-1.27, 6.1-6.4, 18.33, 22.3-22.4, 28.1, 28.11, 37.23-37.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 29, 66, 283, 284, 285| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 18.33. "וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃", 22.3. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃", 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", 28.1. "וַיִּקְרָא יִצְחָק אֶל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃", 28.1. "וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה׃", 28.11. "וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃", 37.23. "וַיְהִי כַּאֲשֶׁר־בָּא יוֹסֵף אֶל־אֶחָיו וַיַּפְשִׁיטוּ אֶת־יוֹסֵף אֶת־כֻּתָּנְתּוֹ אֶת־כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלָיו׃", 37.24. "וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 18.33. "And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.", 22.3. "And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.", 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", 28.1. "And Isaac called Jacob, and blessed him, and charged him, and said unto him: ‘Thou shalt not take a wife of the daughters of Canaan.", 28.11. "And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.", 37.23. "And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colours that was on him;", 37.24. "and they took him, and cast him into the pit—and the pit was empty, there was no water in it.", |
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4. Hebrew Bible, Psalms, 18.26-18.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 66| 18.26. "עִם־חָסִיד תִּתְחַסָּד עִם־גְּבַר תָּמִים תִּתַּמָּם׃", 18.27. "עִם־נָבָר תִּתְבָּרָר וְעִם־עִקֵּשׁ תִּתְפַּתָּל׃", | 18.26. "With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright;", 18.27. "With the pure Thou dost show Thyself pure; and with the crooked Thou dost show Thyself subtle.", |
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5. Hebrew Bible, Isaiah, 1.3, 49.8-49.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism •philosophy/philosophers, middle-platonic Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 66, 100| 1.3. "יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃", 1.3. "כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃", 49.8. "כֹּה אָמַר יְהוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת׃", 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", | 1.3. "The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.", 49.8. "Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;", 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", |
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| 6. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
| 7. Plato, Sisyphus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 169 |
8. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235| 105c. διαβῆναι δὲ εἰς τὴν Ἀσίαν οὐκ ἐξέσται σοι οὐδὲ ἐπιθέσθαι τοῖς ἐκεῖ πράγμασιν, οὐκ ἂν αὖ μοι δοκεῖς ἐθέλειν οὐδʼ ἐπὶ τούτοις μόνοις ζῆν, εἰ μὴ ἐμπλήσεις τοῦ σοῦ ὀνόματος καὶ τῆς σῆς δυνάμεως πάντας ὡς ἔπος εἰπεῖν ἀνθρώπους· καὶ οἶμαί σε πλὴν Κύρου καὶ Ξέρξου ἡγεῖσθαι οὐδένα ἄξιον λόγου γεγονέναι. ὅτι μὲν οὖν ἔχεις ταύτην τὴν ἐλπίδα, εὖ οἶδα καὶ οὐκ εἰκάζω. ἴσως ἂν οὖν εἴποις, ἅτε εἰδὼς ὅτι ἀληθῆ λέγω, τί δὴ οὖν, ὦ Σώκρατες, τοῦτʼ ἐστί σοι πρὸς | 105c. but are not to be allowed to cross over into Asia and to interfere with the affairs of that region, I believe you would be equally loth to live on those sole conditions either—if you are not to fill, one may say, the whole world with your name and your power; and I fancy that, except Cyrus and Xerxes, you think there has never existed a single man who was of any account. So then that this is your hope, I know well enough; I am not merely guessing. And I daresay you will reply, since you know that what I say is true: Well, |
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| 9. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pre-platonic, philosophy, theories Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200 |
10. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 227| 501d. ΣΩ. πότερον δὲ περὶ μὲν μίαν ψυχὴν ἔστιν τοῦτο, περὶ δὲ δύο καὶ πολλὰς οὐκ ἔστιν; ΚΑΛ. οὔκ, ἀλλὰ καὶ περὶ δύο καὶ περὶ πολλάς. ΣΩ. οὐκοῦν καὶ ἁθρόαις ἅμα χαρίζεσθαι ἔστι, μηδὲν σκοπούμενον τὸ βέλτιστον; ΚΑΛ. οἶμαι ἔγωγε. ΣΩ. ἔχεις οὖν εἰπεῖν αἵτινές εἰσιν αἱ ἐπιτηδεύσεις αἱ τοῦτο ποιοῦσαι; μᾶλλον δέ, εἰ βούλει, ἐμοῦ ἐρωτῶντος, ἣ μὲν ἄν σοι δοκῇ τούτων εἶναι, φάθι, ἣ δʼ ἂν μή, μὴ φάθι. | 501d. Soc. And is this the case with only one soul, and not with two or many? Call. No, it is also the case with two or many. Soc. Then is it possible also to gratify them all at once, collectively, with no consideration of what is best? Call. I should think it is. Soc. Then can you say what are the pursuits which effect this? Or rather, if you like, when I ask you, and one of them seems to you to be of this class, say yes, and when one does not, say no. And first let us consider flute-playing. Does it not seem to you one of this sort, |
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| 11. Hippocrates, The Sacred Disease, 17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pre-platonic, philosophy, theories Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200 |
| 12. Hippocrates, On The Diet of Acute Diseases, 35 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pre-platonic, philosophy, theories Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200 |
| 13. Euripides, Fragments, 593 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 283 |
| 14. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 227 |
15. Hebrew Bible, Ecclesiastes, 1.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 1.2. "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל׃", | 1.2. "Vanity of vanities, saith Koheleth; Vanity of vanities, all is vanity.", |
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16. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 175| 27a. ΣΩ. καὶ μὴν τό γε ποιούμενον αὖ καὶ τὸ γιγνόμενον οὐδὲν πλὴν ὀνόματι, καθάπερ τὸ νυνδή, διαφέρον εὑρήσομεν. ἢ πῶς; ΠΡΩ. οὕτως. ΣΩ. ἆρʼ οὖν ἡγεῖται μὲν τὸ ποιοῦν ἀεὶ κατὰ φύσιν, τὸ δὲ ποιούμενον ἐπακολουθεῖ γιγνόμενον ἐκείνῳ; ΠΡΩ. πάνυ γε. ΣΩ. ἄλλο ἄρα καὶ οὐ ταὐτὸν αἰτία τʼ ἐστὶ καὶ τὸ δουλεῦον εἰς γένεσιν αἰτίᾳ. ΠΡΩ. τί μήν; ΣΩ. οὐκοῦν τὰ μὲν γιγνόμενα καὶ ἐξ ὧν γίγνεται πάντα τὰ τρία παρέσχετο ἡμῖν γένη; ΠΡΩ. καὶ μάλα. | 27a. Soc. And, again, we shall find that, on the same principle, that which is made or created differs in name only from that which comes into being, shall we not? Pro. We shall. Soc. And the creative agent always naturally leads, and that which is created follows after it as it comes into being? Pro. Certainly. Soc. Then the cause and that which is the servant of the cause for the purpose of generation are not the same. Pro. of course not. Soc. Did not the things which come into being and the things out of which they come into being furnish us all the three classes? Pro. Certainly. |
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17. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 156| 257b. ἐν τῷ πρόσθεν δʼ εἴ τι λόγῳ σοι ἀπηχὲς εἴπομεν Φαῖδρός τε καὶ ἐγώ, Λυσίαν τὸν τοῦ λόγου πατέρα αἰτιώμενος παῦε τῶν τοιούτων λόγων, ἐπὶ φιλοσοφίαν δέ, ὥσπερ ἁδελφὸς αὐτοῦ Πολέμαρχος τέτραπται, τρέψον, ἵνα καὶ ὁ ἐραστὴς ὅδε αὐτοῦ μηκέτι ἐπαμφοτερίζῃ καθάπερ νῦν, ἀλλʼ ἁπλῶς πρὸς ἔρωτα μετὰ φιλοσόφων λόγων τὸν βίον ποιῆται. ΦΑΙ. συνεύχομαί σοι, ὦ Σώκρατες, εἴπερ ἄμεινον ταῦθʼ | 257b. And if in our former discourse Phaedrus and I said anything harsh against thee, blame Lysias, the father of that discourse, make him to cease from such speeches, and turn him, as his brother Polemarchus is turned, toward philosophy, that his lover Phaedrus may no longer hesitate, as he does now, between two ways, but may direct his life with all singleness of purpose toward love and philosophical discourses. Phaedrus. I join in your prayer, Socrates, |
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| 18. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284 |
19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279| 210d. πολὺ ἤδη τὸ καλὸν μηκέτι τὸ παρʼ ἑνί, ὥσπερ οἰκέτης, ἀγαπῶν παιδαρίου κάλλος ἢ ἀνθρώπου τινὸς ἢ ἐπιτηδεύματος ἑνός, δουλεύων φαῦλος ᾖ καὶ σμικρολόγος, ἀλλʼ ἐπὶ τὸ πολὺ πέλαγος τετραμμένος τοῦ καλοῦ καὶ θεωρῶν πολλοὺς καὶ καλοὺς λόγους καὶ μεγαλοπρεπεῖς τίκτῃ καὶ διανοήματα ἐν φιλοσοφίᾳ ἀφθόνῳ, ἕως ἂν ἐνταῦθα ῥωσθεὶς καὶ αὐξηθεὶς κατίδῃ τινὰ ἐπιστήμην μίαν τοιαύτην, ἥ ἐστι καλοῦ | 210d. like a lackey, upon the beauty of a particular child or man or single observance; and turning rather towards the main ocean of the beautiful may by contemplation of this bring forth in all their splendor many fair fruits of discourse and meditation in a plenteous crop of philosophy; until with the strength and increase there acquired he descries a certain single knowledge connected with a beauty which has yet to be told. And here, I pray you, |
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20. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132| 246a. ὅτι τὸ ὂν τοῦ μὴ ὄντος οὐδὲν εὐπορώτερον εἰπεῖν ὅτι ποτʼ ἔστιν. ΘΕΑΙ. οὐκοῦν πορεύεσθαι χρὴ καὶ ἐπὶ τούτους. ΞΕ. καὶ μὴν ἔοικέ γε ἐν αὐτοῖς οἷον γιγαντομαχία τις εἶναι διὰ τὴν ἀμφισβήτησιν περὶ τῆς οὐσίας πρὸς ἀλλήλους. ΘΕΑΙ. πῶς; ΞΕ. οἱ μὲν εἰς γῆν ἐξ οὐρανοῦ καὶ τοῦ ἀοράτου πάντα ἕλκουσι, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς περιλαμβάνοντες. τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων διισχυρίζονται τοῦτο εἶναι μόνον ὃ παρέχει προσβολὴν καὶ ἐπαφήν | 246a. to define the nature of being than that of not-being. Theaet. Very well, then, we must proceed towards those others also. Str. And indeed there seems to be a battle like that of the gods and the giants going on among them, because of their disagreement about existence. Theaet. How so? Str. Some of them drag down everything from heaven and the invisible to earth, actually grasping rocks and trees with their hands; for they lay their hands on all such things and maintain stoutly that that alone exists which can be touched and handled; |
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| 21. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 169 |
22. Xenophon, Memoirs, 1.2.24-1.2.25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235| 1.2.24. καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ. 1.2.25. τοιούτων δὲ συμβάντων αὐτοῖν, καὶ ὠγκωμένω μὲν ἐπὶ γένει, ἐπηρμένω δʼ ἐπὶ πλούτῳ, πεφυσημένω δʼ ἐπὶ δυνάμει, διατεθρυμμένω δὲ ὑπὸ πολλῶν ἀνθρώπων, ἐπὶ δὲ πᾶσι τούτοις διεφθαρμένω καὶ πολὺν χρόνον ἀπὸ Σωκράτους γεγονότε, τί θαυμαστὸν εἰ ὑπερηφάνω ἐγενέσθην; | 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates , they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly , and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.2.25. Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates , what wonder if they grew overbearing? |
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23. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284| 48c. εἴδεσιν μόνον εἰκότως ὑπὸ τοῦ καὶ βραχὺ φρονοῦντος ἀπεικασθῆναι. νῦν δὲ οὖν τό γε παρʼ ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ ἁπάντων εἴτε ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι τὸ νῦν οὐ ῥητέον, διʼ ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα, μήτʼ οὖν ὑμεῖς οἴεσθε δεῖν ἐμὲ λέγειν, οὔτʼ αὐτὸς αὖ πείθειν ἐμαυτὸν εἴην ἂν δυνατὸς ὡς ὀρθῶς ἐγχειροῖμʼ | 48c. by the man who has even a grain of sense, to the class of syllables. For the present, however, let our procedure be as follows. We shall not now expound the principle of all things—or their principles, or whatever term we use concerning them; and that solely for this reason, that it is difficult for us to explain our views while keeping to our present method of exposition. You, therefore, ought not to suppose that I should expound them, while as for me—I should never be able to convince myself that I should be right in attempting to undertake so great a task. Strictly adhering, then, |
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| 24. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284 |
| 25. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 151 |
| 26. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 285 |
| 27. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 171 |
| 28. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 175 |
29. Septuagint, Wisdom of Solomon, 8.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338 | 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. |
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| 30. Philo of Alexandria, Allegorical Interpretation, 3.94 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
31. Philo of Alexandria, On The Life of Moses, 1.75, 2.74-2.76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy •platonism/platonic philosophy, neoplatonism •philosophy/philosophers, middle-platonic •philosophy/philosophers, neo-platonic Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101, 131 | 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. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, |
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| 32. Philo of Alexandria, On The Preliminary Studies, 100, 102-106, 101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
33. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 | 78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. |
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| 34. Philo of Alexandria, Who Is The Heir, 2.51, 2.82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101, 114 |
35. Philo of Alexandria, On The Special Laws, 1.6-1.8, 1.47-1.49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 131, 132 | 1.6. Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed. 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. |
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36. Philo of Alexandria, On Dreams, 1.61-1.71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 285 | 1.61. We have now, then, explained what Charran is, and why he who left the well of the oath came thither. We must now consider the third point which comes next in order, namely, what the place is to which this man came; for it is said, "He met him in the Place." 1.62. Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as a divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, "I have seen the place in which the God of Israel Stood," in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot. 1.63. According to the third signification, God himself is called a place, from the fact of his surrounding the universe, and being surrounded himself by nothing whatever, and from the fact of his being the refuge of all persons, and since he himself is his own district, containing himself and resembling himself alone. 1.64. I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off." 1.65. Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. 1.66. But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.68. These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. 1.70. Very properly, therefore, when he has arrived at the external sense, he is represented no longer as meeting God, but only the divine word, just as his grandfather Abraham, the model of wisdom, did; for the scripture tells us, "The Lord departed when he had finished conversing with Abraham, and Abraham returned to his Place." From which expression it is inferred, that he also met with the sacred words from which God, the father of the universe, had previously departed, no longer displaying visions from himself but only those which proceed from his subordinate powers. 1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII. |
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37. Philo of Alexandria, On The Posterity of Cain, 6.17-6.20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85, 104 | 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. |
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38. Philo of Alexandria, On The Creation of The World, 15-24, 26-35, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 | 25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. |
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39. Philo of Alexandria, On The Change of Names, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 | 7. Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the Darkness," by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God; |
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40. Philo of Alexandria, On The Migration of Abraham, 93, 92 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 114 | 92. Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words. |
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| 41. Philo of Alexandria, Questions On Exodus, 2.51, 2.82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy, neoplatonism •philosophy/philosophers, middle-platonic •philosophy/philosophers, neo-platonic Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101, 114 |
42. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284 | 49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. 49. And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them. XII. |
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43. New Testament, 1 Corinthians, 1.19-1.24, 2.7, 2.9-2.10, 2.14, 2.16, 8.7, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy, christian platonism •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 87, 97, 279, 335| 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.14. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. | 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory, 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. |
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44. New Testament, 1 John, 2.7, 5.16-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 311| 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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| 45. Josephus Flavius, Against Apion, a b c d\n0 '15.9 '15.9 '15 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 813 |
46. New Testament, 1 Thessalonians, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338| 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· | 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, |
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47. Plutarch, Alcibiades, 6.4, 7.5, 34.3, 39.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235| 6.4. ὥσπερ οὖν ὁ σίδηρος ἐν τῷ πυρὶ μαλασσόμενος αὖθις ὑπὸ τοῦ ψυχροῦ πυκνοῦται καὶ σύνεισι τοῖς μορίοις εἰς αὑτόν, οὕτως ἐκεῖνον ὁ Σωκράτης θρύψεως διάπλεων καὶ χαυνότητος ὁσάκις ἂν λάβοι, πιέζων τῷ λόγῳ καὶ συστέλλων ταπεινὸν ἐποίει καὶ ἄτολμον, ἡλίκων ἐνδεής ἐστι καὶ ἀτελὴς πρὸς ἀρετὴν μανθάνοντα. 34.3. ἀφʼ οὗ γὰρ ἐπετειχίσθη Δεκέλεια καὶ τῶν εἰς Ἐλευσῖνα παρόδων ἐκράτουν οἱ πολέμιοι παρόντες, οὐδένα κόσμον εἶχεν ἡ τελετὴ πεμπομένη κατὰ θάλατταν, ἀλλὰ καὶ θυσίαι καὶ χορεῖαι καὶ πολλὰ τῶν δρωμένων καθʼ ὁδὸν ἱερῶν, ὅταν ἐξελαύνωσι τὸν Ἴακχον, ὑπʼ ἀνάγκης ἐξελείπετο. | 6.4. Accordingly, just as iron, which has been softened in the fire, is hardened again by cold water, and has its particles compacted together, so Alcibiades, whenever Socrates found him filled with vanity and wantonness, was reduced to shape by the Master’s discourse, and rendered humble and cautious. He learned how great were his deficiencies and how incomplete his excellence. 34.3. Ever since Deceleia had been fortified, and the enemy, by their presence there, commanded the approaches to Eleusis, the festal rite had been celebrated with no splendor at all, being conducted by sea. Sacrifices, choral dances, and many of the sacred ceremonies usually held on the road, when Iacchus is conducted forth from Athens to Eleusis, had of necessity been omitted. |
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48. New Testament, 2 Peter, 1.21, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 130| 1.21. οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι. 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 1.21. For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
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49. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132| 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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50. New Testament, Acts, 1.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 130| 1.16. Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν, | 1.16. "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. |
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51. New Testament, Ephesians, 1.19, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279, 335| 1.19. καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11. κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, | 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; |
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| 52. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 241 |
53. New Testament, Hebrews, 1.1, 11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 288, 338| 1.1. ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 11.3. Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι. | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways, 11.3. By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. |
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54. New Testament, Romans, 4.3, 10.14-10.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338| 4.3. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 10.14. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 10.15. πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπταιὩς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά. 10.16. Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαίας γὰρ λέγειΚύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 10.17. ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ. | 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!" 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report?" 10.17. So faith comes by hearing, and hearing by the word of God. |
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55. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 271, 272, 279, 281, 283, 284, 285, 288, 289, 290| 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. | 1.3. All things were made through him. Without him was not anything made that has been made. |
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56. New Testament, Luke, 8.4-8.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 273| 8.4. Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς 8.5. Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. 8.6. καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. 8.7. καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συνφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. 8.8. καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. | 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.5. "The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!" |
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57. New Testament, Mark, 10.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34| 10.45. καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. | 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." |
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58. New Testament, Matthew, 5.8, 7.6, 10.18, 13.1-13.9, 18.10, 19.11-19.12, 20.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 87, 273, 335| 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 13.1. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν· 13.2. καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν ἱστήκει. 13.3. καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 13.4. καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτα. 13.5. ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς, 13.6. ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 13.7. ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν αὐτά. 13.8. ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 13.9. Ὁ ἔχων ὦτα ἀκουέτω. 18.10. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 19.11. ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 20.28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. | 5.8. Blessed are the pure in heart, For they shall see God. 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.2. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 13.9. He who has ears to hear, let him hear." 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." |
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59. Dio Chrysostom, Orations, 4.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235 | 4.4. Now it should be explained that Alexander was by common report the most ambitious of men and the greatest lover of glory. He was anxious to leave his name the greatest among the Greeks and barbarians and longed to be honoured, not only â as one might put it â by mankind the world over, but, if it were at all possible, by the birds of the air and the beasts of the mountains. |
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60. Tosefta, Shekalim, 2.15-2.16, 2.29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 809| 2.15. "ג' גזברין מה הן עושין [בהן] היו פודין את הערכין ואת החרמים ואת ההקדשות [ואת מעשר שני] וכל מלאכת הקדש בהן היתה נעשית שבעה אמרכלים מה הן עושין שבעה מפתחות העזרה בידן רצה אחד מהן לפתוח אינו יכול עד [שיתכנסו] כולן [נתכנסו כולן] אמרכלין פותחין וגזברין נכנסין ויוצאין ולפי כבוד [הנכנסין] היו יוצאין א\"ר יהודה למה נקרא שמו אמרכל מפני שמר על הכל היו כשרין בכהנים [בלוים] ובישראלים מי שיש [לו] בן ואח בן קודם [אח ובן] אח קודם כל הקודם בנחלה קודם בשררה ובלבד שינהג כמנהג אבותיו.", 2.16. "ד' חותמות היו במקדש חוטא היה מביא לוגו עמו חוטא דל כדברי בן עזאי היה מביא לוגו עמו. כשם שהיה לשכת חשאין במקדש כך היתה בכל עיר ועיר מפני שעניים בני טובים מתפרנסין מתוכה בחשאי.", | |
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| 61. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 169 |
62. New Testament, Philippians, 2.6-2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34| 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· | 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. |
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| 63. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 849 |
| 64. Gellius, Attic Nights, 10.22.1-10.22.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 241 |
| 65. Sextus, Against The Mathematicians, a b c d\n0 '7.16 '7.16 '7 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 810 |
| 66. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 175 |
| 67. Clement of Alexandria, Miscellanies, 1.1.2-1.1.3, 1.1.11, 1.1.17, 1.12, 1.12.55, 1.17.81-1.17.87, 1.18, 1.20.97-1.20.98, 2.3.10, 2.4, 2.4.13-2.4.14, 2.6.25-2.6.26, 2.6.28, 2.8, 2.8.36-2.8.37, 2.12.54-2.12.55, 2.16.74, 2.18.78, 2.19-2.22, 2.22.131-2.22.136, 4.14.95, 4.25.155-4.25.157, 4.26.172, 5.2.14, 5.7.41-5.7.50, 5.8.51-5.8.54, 5.11.67, 5.11.70-5.11.71, 5.13.87-5.13.88, 5.14.102-5.14.105, 6.1-6.9, 6.2.5-6.2.27, 6.8.68, 6.11.95, 6.15.115, 6.16.146-6.16.148, 7.3.17, 7.7.39-7.7.40, 7.11.60-7.11.68, 7.16, 8.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism •platonism/platonic philosophy, ancient platonism •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy, neoplatonism •philosophy/philosophers, middle-platonic •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 844, 849; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 29, 66, 81, 85, 87, 90, 94, 97, 100, 103, 104, 105, 130, 131, 132, 133, 135, 137, 139, 151, 152, 169, 170, 171, 175, 279, 281, 283, 284, 285, 288, 289, 290, 311, 335, 338 |
| 68. Galen, On The Art of Healing, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 169 |
| 69. Justin, Second Apology, 13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94 |
| 70. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 37.1-37.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34 |
| 71. Clement of Alexandria, Exhortation To The Greeks, 1.5.2, 1.6.1-1.6.2, 1.7.6, 2.25.1, 6.68.5, 7.74.5, 10.98.3-10.98.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94, 97, 281, 283, 284, 285, 290 |
72. Hippolytus, Refutation of All Heresies, 6.7, 6.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 | 6.7. For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. |
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| 73. Clement of Alexandria, Christ The Educator, 1.5.21-1.5.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 94, 97, 102, 151, 285, 288, 289 |
| 74. Clement of Alexandria, Excerpts From Theodotus, 8.1-8.2, 10.6, 11.1, 17.1, 19.1-19.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 279, 281, 283, 284 |
| 75. Clement of Alexandria, Extracts From The Prophets, 23.1-23.2, 27.7, 32.2, 33.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 170, 171, 285 |
76. Justin, Dialogue With Trypho, a b c d\n0 73 73 73 None\n1 72 72 72 None\n2 71 71 71 None\n3 '2.6 '2.6 '2 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116 | 73. [The words] From the wood have been cut out of Psalm 96 Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' Trypho: Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible. Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward. |
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| 77. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '11.3 '11.3 '11 3 \n1 24.2 24.2 24 2 \n2 24.1 24.1 24 1 \n3 '18.1 '18.1 '18 1 \n4 '7.2 '7.2 '7 2 \n5 19.2 19.2 19 2 \n6 19.1 19.1 19 1 \n7 '30.4 '30.4 '30 4 \n8 '17.1 '17.1 '17 1 \n9 '21.5 '21.5 '21 5 \n10 '20.1 '20.1 '20 1 \n11 '2.1 '2.1 '2 1 \n12 '6.2 '6.2 '6 2 \n13 '19.3 '19.3 '19 3 \n14 '9.3 '9.3 '9 3 \n15 '9.1 '9.1 '9 1 \n16 '3 '3 '3 None\n17 '10.1 '10.1 '10 1 \n18 '2.2 '2.2 '2 2 \n19 '18.3 '18.3 '18 3 \n20 '2.3 '2.3 '2 3 \n21 '2.6 '2.6 '2 6 \n22 '4.1 '4.1 '4 1 \n23 '17.5 '17.5 '17 5 \n24 '3.1 '3.1 '3 1 \n25 '24.1 '24.1 '24 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 813 |
| 78. Clemens Alexandrinus, Adumbrationes, 3.2.14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •platonism/platonic philosophy, christian platonism •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 34, 311 |
| 79. Irenaeus, Refutation of All Heresies, 1.1.1, 1.19.2, 1.21.2, 2.28.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 130, 279 |
| 80. Aristides of Athens, Apology, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 131 |
81. Justin, First Apology, 12.7-12.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 94 | 5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue. |
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| 82. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 83. Porphyry, On Abstinence, 1.28.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philosophy from oracles, and platonic elitism Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 270 |
| 84. Nag Hammadi, The Tripartite Tractate, 52.26, 53.1, 54.19-54.21, 55.2, 60.18, 60.20, 60.22, 77.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 85. Origen, On Jeremiah (Homilies 1-11), 14.3, 15.5, 16.5, 20.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116 |
| 86. Origen, Homilies On Leviticus, 5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 87. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 88. Origen, Homilies On Exodus, 9.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism •platonism/platonic philosophy, neoplatonism •philosophy/philosophers, middle-platonic •philosophy/philosophers, neo-platonic Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 101 |
| 89. Origen, On Pascha, 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 103 |
| 90. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 311 |
| 91. Origen, Commentary On Matthew, 15.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116 |
| 92. Origen, Commentary On John, 6.212 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116 |
93. Eusebius of Caesarea, Ecclesiastical History, 5.6.6, 5.10.1-5.10.4, 6.19.4-6.19.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105, 113 | 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.10.2. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.10.4. After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing. 6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. |
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94. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 3.52 3.52 3 52\n1 3.51 3.51 3 51\n2 '7.39 '7.39 '7 39\n3 '1.18 '1.18 '1 18\n4 '3.70 '3.70 '3 70\n5 '3.50 '3.50 '3 50 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 241 | 3.52. of these the former is a proposition, the latter a conception. Now where he has a firm grasp Plato expounds his own view and refutes the false one, but, if the subject is obscure, he suspends judgement. His own views are expounded by four persons, Socrates, Timaeus, the Athenian Stranger, the Eleatic Stranger. These strangers are not, as some hold, Plato and Parmenides, but imaginary characters without names, for, even when Socrates and Timaeus are the speakers, it is Plato's doctrines that are laid down. To illustrate the refutation of false opinions, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, or again Hippias, Euthydemus and the like. |
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| 95. Plotinus, Enneads, 1.6.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
| 96. Origen, Letter To Africanus, 3.18, 6.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116 |
| 97. Nag Hammadi, Eugnostos The Blessed, 3.6-3.10, 73.4-73.8, 95.23-95.96 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 98. Sallustius, On The Gods, '1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 813 |
| 99. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 181, 322-323 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 100. Aphrahat, Demonstrations, 1.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85 |
| 101. Augustine, On Christian Doctrine, 2.40.60 (4th cent. CE - 5th cent. CE) Tagged with subjects: •philosophy, neoplatonic, influence on augustine Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222 |
102. Augustine, The City of God, 2.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, ancient platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81 | 2.26. Seeing that this is so - seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honor as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life - why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he has some feeling of honor left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, 2 Corinthians 11:14 he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamor; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless. Where and when those initiated in the mysteries of Cœlestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely packed together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess; we saw this virgin worshipped with prayer and with obscene rites. There we saw no shame-faced mimes, no actress over-burdened with modesty; all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanor due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste heart the sacred rites of her whom they adored. And yet this licentiousness - which, if practised in one's home, could only be done there in secret - was practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked? |
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| 103. Cassian, Institutiones, a b c d\n0 '3.91 '3.91 '3 91 (4th cent. CE - 5th cent. CE) Tagged with subjects: •philosophy,platonic Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 849 |
| 104. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 105. Gregory of Nyssa, In Basilium Fratrem, 129 (4th cent. CE - 4th cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 106. Gregory of Nyssa, In Inscriptiones Psalmorum, 44 (4th cent. CE - 4th cent. CE) Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 107. Stobaeus, Anthology, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 241 |
| 108. Proclus, In Platonis Timaeum Commentarii, 1.61.12-1.61.15, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235 |
| 109. Proclus, Theologia Platonica ( ), 1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 227, 231, 235, 237, 238, 241 |
| 110. Proclus, In Platonis Alcibiadem, 10.13, 10.14, 26.22-27.16, 43.4-44.1, 85.17-92.2, 154.13, 154.14, 186.10, 186.11, 186.12, 186.13, 186.14, 186.15, 186.16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 237 |
| 111. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 41.3 (6th cent. CE - 6th cent. CE) Tagged with subjects: •anonymous prolegomena to platonic philosophy Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 235 |
| 112. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 10.13, 24.1, 24.15, 31.3, 33.5, 33.8, 33.9, 33.10, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.16, 42.10-43.3, 45.18, 45.19, 45.20, 45.21, 50.20, 50.25-51.12, 54.9, 54.10, 67.14, 67.15, 67.16, 67.17, 67.18, 67.19, 84.1, 98.14, 98.15, 98.16, 101.1, 101.2, 101.3, 101.4, 101.5, 101.6, 101.7, 102.23, 102.24, 115.4, 119.13, 125.16, 133.7, 133.8, 143.2, 144.4, 146.2, 146.24, 175.24 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 237 |
| 113. Augustine, Letters, 1 (7th cent. CE - 7th cent. CE) Tagged with subjects: •philosophy, neoplatonic, influence on augustine Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222 |
| 114. Orphic Hymns., Fragments, 247 Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, christian platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284 |
| 115. Stoic School, Stoicor. Veter. Fragm., 1.120, 1.134, 2.504-2.505, 2.1133-2.1134 Tagged with subjects: •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 281, 285 |
116. Anon., Letter of Aristeas, 10 Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 112 | 10. and he replied, 'More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in |
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| 117. Anon, Anonymous Prolegomena To Plato'S Philosophy, 14.9-14.23, 15.21-15.29, 23.16-23.18, 23.22-23.24 Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 227, 235, 238 |
| 118. Melito of Sardis, On Pascha, 46 Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 119. Chronicon Paschale, Pg, None Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
| 122. Anon., Corpus Hermeticum, 2.6.12, 12.13-12.14, 13.4 Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 289 |
| 123. Nag Hammadi, Evangelium Veritatis, 22.25, 27.7-27.8, 35.14, 40.27 Tagged with subjects: •platonism/platonic philosophy Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 279 |
| 125. Ps.-Heraclitus, In Hexaemerum, None Tagged with subjects: •platonism/platonic philosophy •platonism/platonic philosophy, middle platonism Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 128. Hippolytus, De Pascha, None Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104 |
