1. Hebrew Bible, Genesis, 2.8, 9.20, 16.1-16.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exposition of the Law
Found in books: Birnbaum and Dillon (2020) 33; Geljon and Runia (2013) 1, 4, 5, 7, 40; Geljon and Runia (2019) 8, 258; Niehoff (2011) 179; Sly (1990) 147
2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃' '
16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃''. None | 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
9.20. And Noah, the man of the land, began and planted a vineyard.
16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife. 16.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.''. None |
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2. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, programmatic and transitional statements in
Found in books: Birnbaum and Dillon (2020) 7; Geljon and Runia (2019) 258
19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃''. None | 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.''. None |
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3. Philo of Alexandria, On The Creation of The World, 3, 154 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, Moses and • Exposition of the Law, Roman influence on • Exposition of the Law, categories within • Exposition of the Law, organization of • Exposition of the Law, sequence of treatises in • creation, in the Exposition • reader, of Exposition
Found in books: Birnbaum and Dillon (2020) 1, 2, 148; Geljon and Runia (2019) 154; Niehoff (2011) 170, 179
| 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. ''. None |
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4. Philo of Alexandria, On Curses, 36 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, categories within • Exposition of the Law, organization of • Exposition of the Law, programmatic and transitional statements in • creation, in the Exposition
Found in books: Birnbaum and Dillon (2020) 7, 11; Geljon and Runia (2019) 154
| 36. For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable. ''. None |
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5. Philo of Alexandria, On Dreams, 1.59, 1.168 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, Moses and • Exposition of the Law, Roman influence on • Exposition of the Law, categories within • Exposition of the Law, dating • Exposition of the Law, relation of, to other Philonic works • Exposition of the Law, sequence of treatises in • creation, in the Exposition
Found in books: Birnbaum and Dillon (2020) 1, 5, 14, 16; Geljon and Runia (2019) 190; Niehoff (2011) 96
| 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran.
1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. ''. None |
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6. Philo of Alexandria, On The Special Laws, 1.1, 3.1-3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, Jews mentioned in • Exposition of the Law, Moses and • Exposition of the Law, dating • Exposition of the Law, organization of • Exposition of the Law, relation of, to other Philonic works • Exposition of the Law, sequence of treatises in • Jews and Jewish tradition, in the Exposition
Found in books: Birnbaum and Dillon (2020) 2, 5, 13, 15, 16, 17, 148; Geljon and Runia (2013) 5; Geljon and Runia (2019) 6; Niehoff (2011) 175; Sly (1990) 116, 182
| 1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general.
3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. ' '. None |
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7. Philo of Alexandria, On The Virtues, 34 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, Moses and • Exposition of the Law, audience of • Exposition of the Law, relation of, to other Philonic works • Exposition of the Law, sequence of treatises in
Found in books: Birnbaum and Dillon (2020) 3; Sly (1990) 116
| 34. And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arabians, whose ancient name was the Madienaeans. These people being inimicably disposed towards the Hebrews, for no other cause more than because they honour and worship the highest and mightiest Cause of all things, as being dedicated to the Creator and Father of the universe as his peculiar people, and having tried every imaginable device and exhausted every contrivance to cause them to abandon the worship of the one only true and living God, and to forsake holiness and adopt impiety, thought that if they could do so they should be easily able to get the better of them. But when, in spite of having both done and said innumerable things, they had failed in everything, like dying people who now despair of their safety, they contrived a device of the following nature. ''. None |
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8. Philo of Alexandria, On The Life of Moses, 2.48 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, Moses and • Exposition of the Law, categories within • Exposition of the Law, organization of • creation, in the Exposition
Found in books: Birnbaum and Dillon (2020) 6, 11, 148; Niehoff (2011) 172
| 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.''. None |
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9. Philo of Alexandria, On The Embassy To Gaius, 1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exposition of the Law • Exposition of the Law, dating • Exposition of the Law, relation of, to other Philonic works
Found in books: Birnbaum and Dillon (2020) 13; Geljon and Runia (2013) 5
| 1. How long shall we, who are aged men, still be like children, being indeed as to our bodies gray-headed through the length of time that we have lived, but as to our souls utterly infantine through our want of sense and sensibility, looking upon that which is the most unstable of all things, namely, fortune, as most invariable, and that which is of all things in the world the most steadfast, namely, nature, as utterly untrustworthy? For, like people playing at draughts, we make changes, altering the position of actions, and considering the things which are the result of fortune as more durable than those which result from nature, and the things which proceed in accordance with nature as less stable than those which are the result of chance. ''. None |
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10. New Testament, Luke, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Valentinian Exposition • exposition
Found in books: Iricinschi et al. (2013) 196; Martin and Whitlark (2018) 39
3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·''. None | 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, ''. None |
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11. New Testament, Matthew, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Valentinian Exposition • exposition
Found in books: Iricinschi et al. (2013) 196; Martin and Whitlark (2018) 39
3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·''. None | 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. ''. None |
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