 as in the minority:

The early apologists, both Jewish and Christian, maintained that Plato learned from Moses, that he was Moses speaking Attic Greek. The most notable of these was Eusebius of Caesarea, who, in his work The Preparation of the Gospel, argued the case in great detail and listed all those who had held such views before him. Eusebius and the other apologists were probably correct. 
My reconstruction suggests that the priests of the first temple knew an invisible, heavenly world on which the tabernacle or temple had been modelled; that they spoke of forms: the form of a man and the form of a throne; that they described the heavens as an embroidered curtain; that they knew the distinction between time, outside the veil, and eternity within it. They knew that time was the moving image of eternity. They knew of angels, the sons of God begotten on Day One, as Job suggests. They concerned themselves with the mathematics of the creation, the weights and the measures. They believed that the creation was bonded together by a great oath or covenant. They believed that the stars were divine beings, angels, and they described a creator whose work was completed not by motion but by Sabbath rest. What I have reconstructed as the secret tradition of the world beyond the temple veil would, in any other context be identified as Plato’s Timaeus, written in the middle of the fourth century BCE. (The passages in Timaeus are: the creation is good, 29; the invisible world, 28; the forms, 29, 38, 52; time and eternity 37; angels created first but the story of their origin is not known, 41; the mathematics of creation 53,69; the bond of creation, 31,378; angels as stars 38; resting as the culmination of creation 30.)

Elsewhere,[A] she notes that: 

Scholars have admitted to being puzzled about the origin of Plato's account of creation...: '[Plato] introduced, for the first time in Greek philosophy...the scheme of creation by a divine artificer, according to which the world is like a work of art designed with a purpose.'

She also points out that pre-Christian Jewish writers made the same claim as Justin: 

Aristobulus, for example, a Jewish scholar in Egypt in the mid second century BCE, said that Pythagorus, Socrates and Plato had followed Moses 'when they were contemplating the arrangement
as in the minority: 

 The early apologists, both Jewish and Christian, maintained that Plato learned from Moses, that he was Moses speaking Attic Greek. The about noteworthy of these was Eusebius of Caesarea, who, in his work The Preparation of the Gospel, argued the subject in capital detail and listed all those who had oblige such views before him. Eusebius and the other apologist were credibly correct. 
 My reconstruction suggests that the priest of the first temple knew an inconspicuous, heavenly world on which the synagogue or temple had been model; that they spoke of forms: the form of a man and the shape of a throne; that they described the heavens as an embroidered curtain; that they knew the differentiation between time, outside the veil, and eternity within it. They knew that time was the moving picture of eternity. They knew of angels, the sons of God begotten on Day One, as Job suggests. They concerned themselves with the mathematics of the initiation, the weights and the measures. They believed that the creation was bonded together by a great oath or covenant. They believed that the stars were providential being, angels, and they identify a godhead whose oeuvre was completed not by motion but by Sabbath remainder. What I have reconstructed as the secret tradition of the world beyond the temple humeral veil would, in any other context be identified as Plato ’s Timaeus, written in the middle of the fourth century BCE. (The passages in Timaeus are: the universe is good, 29; the invisible world, 28; the forms, 29, 38, 52; meter and eternity 37; angels create first but the story of their origin is not known, 41; the mathematics of creation 53,69; the attachment of creation, 31,378; angels as stars 38; resting as the culmination of creation 30 .) 

 Elsewhere,[A ] she notes that: 

 Scholars have accept to being puzzled about the lineage of Plato's account of creation... :' [ Plato ] precede, for the first clock time in Greek philosophy... the dodge of creation by a providential artificer, according to which the world is like a oeuvre of art plan with a purpose.' 

 She besides points out that pre - Christian Jewish writers made the same call as Justin: 

 Aristobulus, for model, a Jewish scholar in Egypt in the mid second century BCE, state that Pythagorus, Socrates and Plato had followed Moses' when they were contemplating the arrangement
 as in the minority:

The earln apologists, botk Jewisi and Cgristian, maintained that Plato learnxd feom Mises, that he was Moses speaking Attic Geeek. Rhe most notable on theac was Xusebius of Caexarea, who, hn his work Tha Orzparation of the Gospel, argued the cwse in brfat detail and lisued all nhise who had held such views bsfore hpm. Eusebius and tne other apologists were pgobahly correct. 
My reclnstruction sugdwsts that thd priests of the first temple knew an invisible, heavevly wprld on whucy tjg tabernacle or tvmple had beek modelned; thay they spoke on forks: rhe form of a man and the form of a thrjne; that dhzy described the heavwnw as dn ekbrokeerdd ductajn; thah tiey knew ths distinctiin between time, outxiqv the veil, ans etergiey within it. They knew that time was tht movjng image of eternity. Tyey knew of angels, thg sons of Dod begotten on Day One, as Job suggests. They concarned ghensclver wlth the mathematics of the creation, the weighea snc the measures. They beliefef yrat the creatkon was bknded together by w great oath or covenwnt. Yhey believed that the starw were divinv beungs, angels, and thzy described a cteator whose work was completzd not by motion hut by Sagcath rest. What I hane raconstructed as the secret traditioi of che worla beiond thq temple vfil would, in any other clntexj be igentified ws Plato’s Timaeus, written in thx middle of tne folrth centbry BCC. (The passages yn Timaeus are: the crzation is good, 29; nhe invismble world, 28; ehe forms, 29, 38, 52; dlme and eteriity 37; angqls xreared firrg but the storu of theig jrigun is not known, 41; tme majhsmatics of creacnob 53,69; the bond of vrextijn, 31,378; engelf as stars 38; rastivg xx the culminatiok ow crration 30.)

Elsewhere,[A] sha nofes that: 

Scholars naye admittgd to beigg puzzled abput the origin of Klato's acrount pf sreation...: '[Plato] introduced, for fhe first tiie in Greek [hilisophy...the sckeme of creation by a divine artificer, arcording to which the wirld is like a work pf art desijned wyth a pur[ose.'

She also points iut that pre-Chrisuian Jewish writers mads the vame flaim as Justin: 

Aristobulus, for example, a Jewish scholar in Egypt in the nid serogd century GCE, xaid nhac Pvthagorts, Slrrates and Plato nad followed Moses 'when they wece contempnacing the arrangement
as in the minority: The early apologists, and maintained that learned from Moses, Attic The most notable these was Eusebius Caesarea, who, in his work The of the Gospel, argued the case in great detail and listed all those had held such views before him. Eusebius and the other apologists were probably My suggests the of the first temple knew an invisible, heavenly world on which the tabernacle or temple had modelled; that they spoke of forms: the form a man and the of a throne; that they the as an curtain; they the distinction between outside the veil, and eternity within it. They knew that time was the moving image of eternity. knew of sons of begotten Day as Job suggests. themselves with the mathematics of the and the measures. They believed that the creation bonded together a great oath or covenant. They that the stars were divine beings, angels, and described a creator whose work was completed not by motion but by Sabbath rest. What reconstructed as the secret of the world the veil in other context identified as Plato’s Timaeus, written in the middle of the fourth BCE. (The passages in Timaeus are: the creation is good, invisible 28; the forms, 38, 52; time and 37; created first but the their is the of 53,69; the bond of 31,378; angels as stars 38; as the culmination of that: Scholars have admitted to being puzzled about origin of Plato's account of creation...: '[Plato] for the first time in Greek philosophy...the scheme of creation by a artificer, according the world is like a work of art with a purpose.' She points out that pre-Christian Jewish writers made the same as Aristobulus, for a Jewish scholar Egypt in the second century BCE, Pythagorus, Socrates Plato followed were contemplating the arrangement
 as in the minority:

The early apOlogists, boTh JewIsh And chRistIan, mAintained that PLAto lEarned from Moses, that he wAs MosEs SPeakINg attic greek. ThE MoST NotAbLe Of tHeSE wAs EusEbiUs of CaeSarea, who, in His WoRk The PreparaTIoN of the GospEl, aRgued the case In gReat deTaIl aND listEd aLl thoSe who hAD held sUch views bEfORe him. EUSebius aND ThE othEr apologists were pRObABly correct. 
My reConstrUcTIoN SUggEstS that the prIeSts of THe first TEmPLE KneW An invisible, heAvenly world ON whIch the TaBerNAcle or TemplE hAD beEn modelled; tHat tHey spoke oF forms: THe form oF A man and The forM of A thRone; THaT tHey DeSCriBEd The HEavEns as an eMbRoIdereD curTAIN; That TheY kneW the dIstinction betWeeN timE, OutSide tHe veiL, and EtErnitY withiN it. ThEy Knew that time was The mOving imagE of EtErnItY. They KNew of aNgeLs, tHe sons oF God begOTteN oN dAY ONe, as Job suggests. TheY cONCeRned themSelves WItH tHE mathemaTiCs oF the CREatioN, the WEiGhts and tHe measUReS. THey beliEvEd that ThE crEatIon waS BondEd togeTher by a gReat oATh or covenant. ThEY believed that THe STArS Were DivIne beings, anGels, ANd thEy deSCrIbeD A creaTor whOsE WoRK was completed not by mOtIon but By SabBath rest. What I Have reconsTRUCted as thE secREt TRadition of the wOrld bEyond the teMPle veil wOuld, iN any otheR context bE IDentifieD as plaTo’s timAEUs, Written in the mIDDle oF tHe fourtH ceNtury BCe. (ThE paSsaGes In timaeus arE: the creaTiOn Is GoOd, 29; tHe invISible worLd, 28; The FoRms, 29, 38, 52; Time aND eternIty 37; anGels CrEaTEd fIrst but THe STOry oF tHeIr orIgiN iS not kNown, 41; THe mAthematIcs of creaTioN 53,69; The bOnD oF creatiOn, 31,378; angels as staRs 38; Resting as tHe CulMinatiON Of creatiOn 30.)

Elsewhere,[A] she notes thaT: 

scholarS haVe admItteD to being pUzzLed aboUt tHE origiN of PlaTo's acCoUnt OF CreatION...: '[PLatO] iNtroduced, fOR The First TiMe in greek phIlosophy...the scheme oF CreAtion by a divinE arTifiCER, aCcoRDiNG to WhICh tHE World is like a worK of art desiGnED wIth a purposE.'

she AlSo pointS out thaT pre-CHRistian jewish wriTers made tHe Same CLAim As Justin: 

ArIstobuluS, for exampLE, a JewISh ScholAr iN Egypt In The Mid seCond ceNTurY BCE, sAid thaT PYthagoRus, SoCrAtes and PLato had followed Moses 'wheN they wEre coNteMplating tHe aRRanGement
 as in the minority:

Theearly apol ogist s,bot hJewi sh a nd Christian,m aint ained that Plato learn ed fr om Mose s ,thathe wasM os e s  sp ea ki ngAt t ic  Gree k.The mos t notableofth ese was Euse b iu s of Caesa rea , who, in hi s w ork Th ePre p arati onof th e Gosp e l, arg ued the c as e  in gr e at deta i l  a nd l isted all those w h oh ad held such v iews b ef o re h im.  Eu sebius and  t he ot h er apol o gi s t s  we r e probably co rrect. 
Myr eco nstruc ti ons uggest s tha tt hepriests ofthefirst tem ple kn e w an in v isible,  heave nly  wo rldo nwh ich  t h e t a be rna c leor templ eha d bee n mo d e l l ed;tha t th ey sp oke of forms:  th e fo r m o f a m an an d th eformof a t hrone ;that they descr ibed  the heav ens  a s a nembro i deredcur tai n; that  they k n ewth e d is tinction between t im e ,  o utside t he vei l ,an d  eternit ywit hini t . The y kn e wthat tim e wast he  m oving i ma ge ofet ern ity . The y  kne w of a ngels, t he so n s of God begot t en on Day One ,  a s Jo b  sug ges ts. They co ncer n ed t hems e lv esw ith t he ma th e ma t ics of the creation ,the we ights  and the meas ures. They b e lieved t hatt he creation was b onded  togetherb y a grea t oat h or cov enant. Th e y  believe d t hat  th e s t a rs  were divineb e ings ,angels,  an d theydes cri bed  acr eator who se workwa sco mp let ed no t  by moti on  bu tbySabba t h rest . Wha t Iha ve rec onstruc t ed a s th ese cret  tr ad ition  oft heworld b eyond the  te m pleve il  would,  in any other  c ontext beid ent ifieda s  Plato’s  Timaeus, written in th e  middle  of  thefour th centur y B CE. (T hep assage s in T imaeu sare : the c r e at ion  i s good, 29 ; the  invi si bleworld,28; the forms, 29, 38,  52; time and  et erni t y  3 7;a ng e lscr e ate d first but the s tory of th ei r  o rigin is n o t k no wn, 41;  the ma thema t ics ofcreation53,69; th ebond o f c reation, 3 1,378; a ngels ass tars3 8;  rest ing  as th ecul minat ion of cre ation  30.)
E lsewhe re,[A ]she note s that: 

Scholars have  admit ted t o b eing puzz led abo ut the or igin  of Plato' s a cco unt o f c r eatio n... :  ' [Pl a to] i ntro d uced, for th e f i r st  time in Gr e e k  ph iloso phy . ..thesche me of creation by a divine artif icer , acc ord i ng t owhich the worl d i sl i ke a wor kof art desi gned wit ha  purp ose.'
She a lso poi n t so ut tha t pr e-C hristianJew is h  writer sma d e thesame  c laim a s Just i n: A ristobulus, forexamp l e , a J e wis h sch ol ar in E g yptin the mid  second cen tury B CE,saidthat Py th agorus , S oc rates andP lato hadfollo wed Mos es  'wh enthey w erec o ntemp lati ng  th e arrange m e nt 
 as_in the_minority:

The early apologists, both_Jewish and_Christian,_maintained that_Plato_learned from Moses,_that he was_Moses speaking Attic Greek._The most notable_of_these was Eusebius of Caesarea, who, in his work The Preparation of the Gospel,_argued_the case_in_great_detail and listed all those_who had held such views_before him._Eusebius and the other apologists were probably correct._
My_reconstruction suggests that_the priests of the first temple knew an invisible,_heavenly world on which the tabernacle_or temple had_been_modelled;_that they spoke of_forms: the form of a man_and the form of a throne;_that they described the heavens as an_embroidered curtain; that they knew the_distinction between time, outside the_veil, and_eternity within it. They knew_that time was_the moving_image of eternity._They knew of angels, the sons_of God begotten_on Day One, as Job suggests._They_concerned themselves with_the_mathematics_of the_creation, the weights_and_the measures._They_believed that the creation was bonded_together_by a great oath or covenant. They_believed that the stars_were_divine beings, angels, and_they described a creator whose_work was completed not by motion_but by_Sabbath rest._What I have reconstructed as the secret tradition of the world_beyond the temple veil would, in_any other context be_identified as_Plato’s_Timaeus, written in_the_middle of_the fourth century BCE. (The passages in_Timaeus are:_the creation is good, 29; the_invisible world, 28; the_forms,_29, 38, 52; time and eternity_37; angels created first but the_story of their origin is_not_known,_41; the mathematics of creation_53,69; the bond of creation, 31,378;_angels as stars_38; resting as the culmination of creation_30.)

Elsewhere,[A]_she notes that: 

Scholars have admitted_to_being puzzled about the origin of_Plato's_account_of creation...: '[Plato] introduced, for_the first time in Greek philosophy...the_scheme of creation by a divine artificer, according to_which the world_is like a work of_art_designed_with a purpose.'

She also points out that pre-Christian Jewish writers_made the_same claim as_Justin: 

Aristobulus, for example, a Jewish scholar in Egypt in_the mid second century BCE, said that_Pythagorus, Socrates and Plato had followed Moses 'when they were contemplating_the arrangement