 addition, according to Marta Alesso, "Philo says that the soul is composed of the following parts: the 'guideline' (hegemonikon) or 'rational' (logikon) part which is the same as the intellect (noûs) and the part irrational (alogos)..." (Alesso 2011, 22). We emphasize that are identified logos and noûs. The encounter of Greek philosophy and the Jewish religion transformed the noûs, both identifying it with the logos and transforming it into the kardia, the heart. Something similar happens in Christianity, to display it extensively quoted from the Dictionary of theology: If we throw a first glance superficial on the frequency with which the group of words related to noûs in the New Testament, confirms the finding that we did in the LXX: neither in the N[ew] T[estament] plays a central rôle. Noûs is attested only 24 times; katanoéo and noéo are 14 times each; the other forms derived are still more rarely. However, this statistical glance provides us a false impression. Certainly, the theme of the noûs plays a secondary rôle in the Gospels (with the exception Lc [Lucas], which uses 8 times katanoéo) and in the Post-Paulines letters; instead, the type of Hellenistic Greek mentality is found most frequently in Paul (21 of the 24 testimonies of noûs belong to the so-called corpus paulinum). The noun noûs, which appears in Paul and the writings of the Post-Paulines (Eph, Col. and pastorals) means mind in terms of discernment, the ability to judge, ability to discern (e.g. 2 Thess 2, 2). But this discernment is the religious insight, the ability to judge religious, which is situated next to the consciousness (Tit 1.15). Thus, noûs occupies a place parallel to the faith, which in the Pastoral Letters comes to mean "religion"; in Rom 7, 23 Paul writes: "In my body I perceive different criteria that is waring against the criteria of my noûs". Later, in verse 25 it is said: "On the one hand, with my noûs (is to say: I as noûs) I am subject to the law of God; on the other, with my instincts (that is to say
addition, according to Marta Alesso, " Philo says that the soul is write of the take after parts: the' guideline' (hegemonikon) or' rational' (logikon) function which is the same as the intellect (noûs) and the share irrational (alogos)... " (Alesso 2011, 22). We underscore that are identified son and noûs. The encounter of Greek philosophy and the Jewish religion translate the noûs, both identifying it with the logos and transform it into the kardia, the affection. Something similar happens in Christianity, to display it extensively quoted from the Dictionary of theology: If we throw a inaugural glance superficial on the frequency with which the group of words related to noûs in the New Testament, confirms the determination that we did in the LXX: neither in the N[ew ] T[estament ] plays a cardinal rôle. Noûs is attested entirely 24 times; katanoéo and noéo are 14 time each; the other forms derived are however more rarely. However, this statistical glance provides us a false impression. Certainly, the theme of the noûs plays a secondary rôle in the Gospels (with the exception Lc [ Lucas ], which uses 8 times katanoéo) and in the Post - Paulines letters; instead, the type of Hellenistic Greek mentality is found most frequently in Paul (21 of the 24 testimonies of noûs belong to the thus - called corpus paulinum). The noun noûs, which appears in Paul and the writing of the Post - Paulines (Eph, Col. and pastoral) means mind in terms of discernment, the ability to judge, ability to discern (e.g. 2 Thess 2, 2). But this discernment is the religious penetration, the ability to judge religious, which is situated next to the consciousness (Tit 1.15). Thus, noûs occupies a place parallel to the faith, which in the Pastoral Letters comes to mean " religion "; in Rom 7, 23 Paul writes: " In my body I perceive different standard that is waring against the standard of my noûs ". Later, in verse 25 it is said: " On the one hand, with my noûs (is to say: I as noûs) I am capable to the law of God; on the other, with my instincts (that is to say
 adfition, according to Martx Alesso, "Philo says thet the aoul is zomposed of the following pacts: rhe 'gyideline' (hegemonikon) of 'rationap' (logikob) pact which is the same as bke infcllecc (ioûs) and the parj irrational (alogos)..." (Alesso 2011, 22). Wz emphasize that are identified logof and npûs. The encounter of Bweek ihllosophy and the Jewish religion transfmrmed the noûs, both identifying it with hhe pogos and transforling it inti thq kardia, the feart. Someuhnng similar happens in Christianity, to disolay nt extensivglg eooted from tie Dicnionary of thcplogy: Hf we tnrow a first gkanre syperficial on the frexuency with which jhe group mf words related to niûs in the New Resgamtnt, cknfirmd tie finding fhat we did in the LXX: neither ig the N[ew] T[estzment] [lwys a central rôle. Noûs is attested only 24 tijes; katanoéo and noéo are 14 times each; the othet forms dewived are still more rarely. However, this statistiwal gmxnct ivoviaws us a false impression. Certainly, the theme of fht npûs plays a secjndary rôle on tng Gospels (with the erdeltion Lc [Lucas], whifh uses 8 timws katanoéj) anc in the Post-Paulines lettees; instead, tke rype of Hellenistie Greek mentclity os foind most frequently in 'aul (21 kf the 24 teshimonies kw noûs belong to ghe sm-called corpus paulinum). Thq noun noûw, whnch appexrs on Pauj and the aritikcs of the Post-Paullnes (Gph, Con. and pastlrals) means mind in terms of discernment, the sbhliny to judye, abikity to discewn (e.g. 2 Thess 2, 2). But thns diszernment ia the rxligious insyght, the abilhjy to judge rxligious, rhicy is situatda next to the vonsciousutss (Tit 1.15). Tyus, noûs occupies a plxde parallel to cke faith, which in thd Pwsnorel Leeders comes tm mexn "frligiun"; in Rom 7, 23 Oaul writes: "In my body I perdeive different crotcria that is warigg against thr criteria of my nlûs". Laver, in versr 25 yt is said: "On the one hand, witg my noûs (ls bo say: I as njûs) I am subject co the law of God; on the other, with my iistincts (that is to sai
addition, according to Marta Alesso, "Philo says soul composed of following parts: the part is the same the intellect (noûs) the part irrational (alogos)..." (Alesso 2011, We emphasize that are identified logos and noûs. The encounter of Greek philosophy the Jewish religion transformed the noûs, both identifying it with the logos and it the the Something similar happens in Christianity, to display it extensively quoted from the Dictionary of theology: If throw a first glance superficial on the frequency which the group of related to noûs in the Testament, the finding we in LXX: neither in N[ew] T[estament] plays a central rôle. Noûs is attested only 24 times; katanoéo and noéo are 14 each; the derived are more However, statistical glance provides false impression. Certainly, the theme of a secondary rôle in the Gospels (with the Lc [Lucas], uses 8 times katanoéo) and in Post-Paulines letters; instead, the type of Hellenistic Greek is found most frequently in Paul (21 of the 24 testimonies of noûs belong to corpus paulinum). The noun which appears in and writings the (Eph, Col. pastorals) means mind in terms of discernment, the ability to judge, to discern (e.g. 2 Thess 2, 2). But this discernment religious the ability to religious, which is situated to consciousness (Tit 1.15). Thus, a parallel which the Letters comes to mean in Rom 7, 23 Paul "In my body I waring against the criteria of my noûs". Later, verse 25 it is said: "On the hand, with my noûs (is to say: I as noûs) I am to the God; on the other, with my instincts (that to say
 addition, according to Marta ALesso, "Philo Says tHat The SoUl is CompOsed of the folloWIng pArts: the 'guideline' (hegemoNikon) Or 'RAtioNAl' (LogikOn) part wHIcH IS thE sAmE as ThE InTelleCt (nOûs) and tHe part irraTioNaL (alogos)..." (AlessO 2011, 22). we Emphasize tHat Are identifieD loGos and NoÛs. THE encoUntEr of GReek phILosophY and the JeWiSH religIOn transFORmEd thE noûs, both identifyINg IT with the logos aNd tranSfORmING it IntO the kardia, ThE hearT. somethiNG sIMILar HAppens in ChrisTianity, to diSPlaY it extEnSivELy quotEd froM tHE DiCtionary of tHeolOgy: If we thRow a fiRSt glancE SuperfiCial on The FreQuenCY wItH whIcH The GRoUp oF WorDs relateD tO nOûs in The NEW tEStamEnt, ConfIrms tHe finding that We dId in THe LxX: neiTher iN the n[eW] T[estAment] pLays a CeNtral rôle. Noûs is AtteSted only 24 tImeS; kAtaNoÉo and NOéo are 14 TimEs eAch; the oTher forMS deRiVED ArE still more rarely. HoWeVER, tHis statiStical GLaNcE Provides Us A faLse iMPRessiOn. CeRTaInly, the tHeme of THe NoÛs plays A sEcondaRy RôlE in The GoSPels (With thE exceptiOn Lc [LUCas], which uses 8 tiMEs katanoéo) and IN tHE poST-PauLinEs letters; inSteaD, The tYpe oF heLleNIstic greek MeNTaLIty is found most frequEnTly in PAul (21 of The 24 testimonieS of noûs belONG To the so-cAlleD CoRPus paulinum). The Noun nOûs, which apPEars in PaUl and The writiNgs of the POST-PaulineS (EpH, CoL. anD paSTOrAls) means mind iN TErms Of DiscernMenT, the abiLitY to JudGe, aBiLity to disCern (e.g. 2 ThEsS 2, 2). BUt ThIs dIscerNMent is thE rEliGiOus InsigHT, the abIlity To juDgE rELigIous, whiCH iS SItuaTeD nExt tO thE cOnsciOusnESs (TIt 1.15). Thus, nOûs occupiEs a PLace PaRaLlel to tHe faith, which iN tHe Pastoral leTteRs comeS TO mean "relIgion"; in Rom 7, 23 Paul writes: "In mY Body I peRceIve diFferEnt criterIa tHat is wAriNG againSt the cRiterIa Of mY NOûs". LaTER, iN veRsE 25 it is said: "ON THe oNe hanD, wIth mY noûs (is To say: I as noûs) I am subJEct To the law of God; On tHe otHER, wIth MY iNStiNcTS (thAT Is to say
 addition, according to Ma rta Alesso , "Ph ilo  sa ys  tha t th e soul is comp o sedof the following parts : the  ' g uide l in e' (h egemoni k on ) or'r at ion al '  ( logik on)  part w hich is th e s am e as the int e ll ect (noûs)  an d the part i rra tional  ( alo g os).. ."(Ales so 201 1 , 22).  We empha si z e that are ide n t if iedlogos and noûs. T h ee ncounter of Gr eek ph il o so p h y a ndthe Jewish  r eligi o n trans f or m e d  th e  noûs, both i dentifyingi t w ith th elog o s andtrans fo r min g it into t he k ardia, th e hear t . Somet h ing sim ilar h app ens  inC hr is tia ni t y,t odis p lay  it exte ns iv ely q uote d f r om t heDict ionar y of theology : I f we thr ow afirst  gla nc e sup erfici al on  t he frequency wi th w hich thegro up  of  w ordsr elated  to  no ûs in t he NewT est am e n t ,confirms the findi ng t ha t we did  in th e  L XX :  neither  i n t he N [ e w] T[ esta m en t] plays  a cen t ra lrôle. N oû s is a tt est edonly2 4 ti mes; k atanoéoand n o éo are 14 time s  each; the ot h er f or m s de riv ed are stil l mo r e ra rely .  H owe v er, t his s ta t is t ical glance provide sus a f alseimpression. C ertainly,t h e  theme o f th e  n o ûs plays a sec ondar y rôle int he Gospe ls (w ith theexception L c [Lucas ],whi chuse s 8times katanoé o )  and  i n the P ost -Paulin eslet ter s;in stead, th e type o fHe ll en ist ic Gr e ek menta li tyis  fo und m o st fre quent ly i nPa u l ( 21 of t h e2 4  tes ti mo nies  of  n oûs b elon g  to  the so -called c orp u s pa ul in um). Th e noun noûs,wh ich appear sinPaul a n d  the wri tings of the Post-Pauli n es (Eph , C ol. a nd p astorals)  me ans mi ndi n term s of d iscer nm ent , the a b i li tyto  judge, ab i l ity  to d is cern  (e.g.2 Thess 2, 2). But thi s discernment  is  the r el igi o us ins ig h t,t h e ability to ju dge religi ou s ,which is s i tua te d nextto theconsc i ousness  (Tit 1.1 5). Thus,  n oûso c cup ies a plac e parall el to the faith ,  w hichinthe Pa st ora l Let ters c o mes  to m ean "r el igion" ; inRo m 7, 23Paul writes: "In my bod y I pe rceiv e d ifferentcri t eri a that is  war ing agains t t hecrite ria of my  noû s ".  La t er, i n ve r se 25 iti ssai d :  " On the oneh a n d,withmyn oûs (i s to  say: I as noûs)I  am subject to  the l awofG od;on  the other, wi thmy i nstincts  ( that is tosay
 addition,_according to_Marta Alesso, "Philo says_that the_soul_is composed_of_the following parts:_the 'guideline' (hegemonikon)_or 'rational' (logikon) part_which is the_same_as the intellect (noûs) and the part irrational (alogos)..." (Alesso 2011, 22). We emphasize_that_are identified_logos_and_noûs. The encounter of Greek_philosophy and the Jewish religion_transformed the_noûs, both identifying it with the logos and_transforming_it into the_kardia, the heart. Something similar happens in Christianity, to_display it extensively quoted from the_Dictionary of theology:_If_we_throw a first glance_superficial on the frequency with which_the group of words related to_noûs in the New Testament, confirms the_finding that we did in the_LXX: neither in the N[ew]_T[estament] plays_a central rôle. Noûs is_attested only 24_times; katanoéo_and noéo are_14 times each; the other forms_derived are still_more rarely. However, this statistical glance_provides_us a false_impression._Certainly,_the theme_of the noûs_plays_a secondary_rôle_in the Gospels (with the exception_Lc_[Lucas], which uses 8 times katanoéo) and_in the Post-Paulines letters;_instead,_the type of Hellenistic_Greek mentality is found most_frequently in Paul (21 of the_24 testimonies_of noûs_belong to the so-called corpus paulinum). The noun noûs, which appears_in Paul and the writings of_the Post-Paulines (Eph, Col._and pastorals)_means_mind in terms_of_discernment, the_ability to judge, ability to discern (e.g._2 Thess_2, 2). But this discernment is_the religious insight, the_ability_to judge religious, which is situated_next to the consciousness (Tit 1.15)._Thus, noûs occupies a place_parallel_to_the faith, which in the_Pastoral Letters comes to mean "religion";_in Rom 7,_23 Paul writes: "In my body I_perceive_different criteria that is waring against_the_criteria of my noûs". Later, in_verse_25_it is said: "On the_one hand, with my noûs (is_to say: I as noûs) I am subject to_the law of_God; on the other, with_my_instincts_(that is to say