The Ancient Mediterranean Religions Index Database

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93 results for "exposition"

1. Hebrew Bible, Numbers, a b c d\n0 25.9 25.9 25 9\n1 25.8 25.8 25 8\n2 25.7 25.7 25 7\n3 25.1 25.1 25 1\n4 18.20 18.20 18 20\n5 "6.21" "6.21" "6 21"\n6 "11.23" "11.23" "11 23"\n7 "20.17" "20.17" "20 17"\n8 "13.16" "13.16" "13 16"\n9 18.29 18.29 18 29\n10 18.28 18.28 18 28\n11 18.27 18.27 18 27\n12 18.26 18.26 18 26\n13 25.6 25.6 25 6\n14 25.5 25.5 25 5\n15 25.4 25.4 25 4\n16 25.3 25.3 25 3\n17 "10.29" "10.29" "10 29"\n18 25.10 25.10 25 10\n19 25.13 25.13 25 13\n20 25.12 25.12 25 12\n21 25.11 25.11 25 11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 345; Sly, Philo's Perception of Women (1990) 116

25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃

25.9. And those that died by the plague were twenty and four thousand.

2. Hebrew Bible, Psalms, 36.4, 79.16, 93.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exposition of the law Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 135

36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃

36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good.

3. Hebrew Bible, Proverbs, 8.22-8.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 160

8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃

8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28. When He made firm the skies above, When the fountains of the deep showed their might, 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,

4. Hebrew Bible, Leviticus, a b c d\n0 1.4 1.4 1 4\n1 3.2 3.2 3 2\n2 18.3 18.3 18 3\n3 19.23 19.23 19 23\n4 19.24 19.24 19 24\n5 19.25 19.25 19 25\n6 "6.10" "6.10" "6 10"\n7 16.4 16.4 16 4\n8 16.5 16.5 16 5\n9 25.11 25.11 25 11\n10 25.10 25.10 25 10\n11 25.9 25.9 25 9\n12 5.17 5.17 5 17\n13 5.16 5.16 5 16\n14 5.15 5.15 5 15\n15 5.14 5.14 5 14\n16 5.13 5.13 5 13\n17 5.12 5.12 5 12\n18 5.10 5.10 5 10\n19 5.9 5.9 5 9\n20 5.8 5.8 5 8\n21 5.7 5.7 5 7\n22 5.6 5.6 5 6\n23 5.11 5.11 5 11\n24 16.14 16.14 16 14\n25 16.13 16.13 16 13\n26 16.12 16.12 16 12\n27 16.11 16.11 16 11\n28 10.1 10.1 10 1\n29 10.3 10.3 10 3\n30 16.10 16.10 16 10\n31 16.9 16.9 16 9\n32 16.8 16.8 16 8\n33 16.7 16.7 16 7\n34 16.6 16.6 16 6\n35 10.2 10.2 10 2\n36 16.3 16.3 16 3\n37 16.2 16.2 16 2\n38 10.5 10.5 10 5\n39 10.4 10.4 10 4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 324

1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃

1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.

5. Hebrew Bible, Genesis, a b c d\n0 12.5 12.5 12 5\n1 12.1 12.1 12 1\n2 16.6 16.6 16 6\n3 16.5 16.5 16 5\n4 12.4 12.4 12 4\n.. ... ... ... ...\n93 "37.36" "37.36" "37 36"\n94 "17.16" "17.16" "17 16"\n95 "5.24" "5.24" "5 24"\n96 "1.26" "1.26" "1 26"\n97 "17.2" "17.2" "17 2"\n\n[98 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 147

12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃

12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

6. Hebrew Bible, Exodus, a b c d\n0 12.37 12.37 12 37\n1 20.12 20.12 20 12\n2 21.22 21.22 21 22\n3 21.21 21.21 21 21\n4 21.20 21.20 21 20\n.. ... ... ... ...\n66 18.19 18.19 18 19\n67 18.18 18.18 18 18\n68 "31.18" "31.18" "31 18"\n69 18.17 18.17 18 17\n70 "25.10" "25.10" "25 10"\n\n[71 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189

12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃

12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.

7. Hebrew Bible, Deuteronomy, a b c d\n0 5.16 5.16 5 16\n1 12.3 12.3 12 3\n2 12.2 12.2 12 2\n3 10.9 10.9 10 9\n4 28.30 28.30 28 30\n5 32.9 32.9 32 9\n6 32.7 32.7 32 7\n7 32.8 32.8 32 8\n8 "12.28" "12.28" "12 28"\n9 30.14 30.14 30 14\n10 30.13 30.13 30 13\n11 30.12 30.12 30 12\n12 30.11 30.11 30 11\n13 "5.16" "5.16" "5 16"\n14 "1.17" "1.17" "1 17"\n15 24.13 24.13 24 13\n16 24.14 24.14 24 14\n17 24.16 24.16 24 16\n18 24.15 24.15 24 15\n19 "33.1" "33.1" "33 1"\n20 "4.1" "4.1" "4 1" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63

5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃

5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.

8. Hebrew Bible, Judges, a b c d\n0 "2.5" "2.5" "2 5" (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 402

9. Hebrew Bible, Isaiah, a b c d\n0 "57.21" "57.21" "57 21"\n1 "48.22" "48.22" "48 22" (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 440

10. Plato, Phaedrus, "244ad", "246e", "247b" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 464

11. Sophocles, Antigone, "1115" (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 364

12. Plato, Cratylus, "388e-389a" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 366

13. Aristotle, Eudemian Ethics, 1.1.4-1.1.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154

14. Aristotle, Heavens, "279a" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 177

15. Aristotle, Soul, "420b" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 523

16. Aristotle, Categories, "4" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 177

17. Aristotle, Nicomachean Ethics, "2.1 (1103a)" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154

18. Aristotle, Rhetoric, 3.17.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law •exposition of the law, sequence of treatises in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 2

19. Aristotle, Politics, "7 (1332a)" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154

20. Septuagint, Ecclesiasticus (Siracides), 4\u202fmaccabees (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •exposition of the law •exposition of the law, sequence of treatises in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 2

21. Philo of Alexandria, On Sobriety, "3", "38", "55", 65, 66, 50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3

22. Philo of Alexandria, On The Contemplative Life, "2", "65", 18, 28, 78, 85, 90, 57 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 182

57. Now of the banquets among the Greeks the two most celebrated and most remarkable are those at which Socrates also was present, the one in the house of Callias, when, after Autolycus had gained the crown of victory, he gave a feast in honour of the event, and the other in the house of Agathon, which was thought worthy of being commemorated by men who were imbued with the true spirit of philosophy both in their dispositions and in their discourses, Plato and Xenophon, for they recorded them as events worthy to be had in perpetual recollection, looking upon it that future generations would take them as models for a well managed arrangement of future banquets;

23. Philo of Alexandria, On The Decalogue, "164", "38", "88", 1, 100, 101, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 124, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 19, 20, 32, 50, 51, 52, 129 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189

24. Philo of Alexandria, On The Preliminary Studies, "135", "51", "61", 107, 108, 109, 110, 134 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 190

25. Philo of Alexandria, On Husbandry, "149", "19", "43", "57", 116, 117, 118, 119, 131, 14, 157, 158, 9, 97, 96 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 178

96. And these things thus expressed resemble visions and prodigies; I mean the account of one dragon uttering the voice of a man and pouring his sophistries into most innocent dispositions, and deceiving the woman with plausible arguments of persuasion; and of another becoming a cause of complete safety to those who looked upon it.

26. Philo of Alexandria, On The Confusion of Tongues, "119", "146", "179", "92", 55, 56, 57, "95" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 440

27. Philo of Alexandria, On Planting, 113 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •exposition of the law Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

28. Philo of Alexandria, On The Posterity of Cain, "128", "165", "167", "168", "179", "181", "34", "9", 127, 13, 14, 15, 16, 17, 18, 84, 85, 86, 87, 88, 60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 179

60. for Moses says that the spies came to Chebron, and these three are Acheman, and Jesein, and Thalamein, of the sons of Enoch: and this he adds, "and Chebron was built seven years before Janis, in Egypt," and these synonymous appellations are distinguished according to their species in a most natural manner. Chebron, being interpreted, means compunction, and this is of two kinds; one with reference to the soul being joined to the body, the other with reference to its being adapted to virtue.

29. Philo of Alexandria, On Curses, "160", "161", "40", "44", "50", "80", "87", 1, 10, 12, 13, 14, 15, 152, 16, 17, 171, 172, 18, 19, 2, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 5, 50, 51, 53, 6, 7, 11 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 31

11. but the voluntary flight from God, as one that has taken place by deliberate purpose and intention, will await on irremediable punishment in all eternity, for as good deeds that are done in consequence of forethought and design, are better than unintentional ones, so also among offences those that are undesigned are of less heinousness than those that are premeditated. IV.

30. Philo of Alexandria, De Providentia, 2.5, 2.7-2.20 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria, exposition of the law •exposition of the law •exposition of the law, sequence of treatises in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 2; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

31. Philo of Alexandria, On The Cherubim, "27", "75", "96", 10, 3, 4, 40, 41, 5, 6, 7, 8, 9, "23" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 464

32. Philo of Alexandria, On The Virtues, "127", "167", "183", "193", "99", 101, 102, 103, 104, 108, 141, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 34 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3; Sly, Philo's Perception of Women (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.

33. Philo of Alexandria, On The Special Laws, a b c d\n0 3.51 3.51 3 51\n1 1.55 1.55 1 55\n2 4 4 4 None\n3 2 2 2 None\n4 1 1 1 None\n.. ... ... .. ...\n94 "4.139" "4.139" "4 139"\n95 "1.330" "1.330" "1 330"\n96 "1.94" "1.94" "1 94"\n97 1.56 1.56 1 56\n98 1.57 1.57 1 57\n\n[99 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 182

34. Philo of Alexandria, On The Life of Moses, a b c d\n0 1.147 1.147 1 147\n1 1.303 1.303 1 303\n2 1.305 1.305 1 305\n3 1.48 1.48 1 48\n4 2.205 2.205 2 205\n.. ... ... .. ...\n59 1.304 1.304 1 304\n60 1.302 1.302 1 302\n61 1.301 1.301 1 301\n62 1.300 1.300 1 300\n63 "1.185" "1.185" "1 185"\n\n[64 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189

1.147. And of those who now went forth out of Egypt and left their abodes in that country, the men of age to bear arms were more than six hundred thousand men, and the other multitude of elders, and children, and women were so great that it was not easy to calculate it. Moreover, there also went forth with them a mixed multitude of promiscuous persons collected from all quarters, and servants, like an illegitimate crowd with a body of genuine citizens. Among these were those who had been born to Hebrew fathers by Egyptian women, and who were enrolled as members of their father's race. And, also, all those who had admired the decent piety of the men, and therefore joined them; and some, also, who had come over to them, having learnt the right way, by reason of the magnitude and multitude of the incessant punishments which had been inflicted on their own countrymen.

35. Philo of Alexandria, On Dreams, a b c d\n0 1.151 1.151 1 151\n1 1.16 1.16 1 16\n2 1.168 1.168 1 168\n3 1.59 1.59 1 59\n4 1.54 1.54 1 54\n.. ... ... .. ...\n59 "1.171" "1.171" "1 171"\n60 "1.129" "1.129" "1 129"\n61 2.45 2.45 2 45\n62 "2.125" "2.125" "2 125"\n63 "1.89" "1.89" "1 89"\n\n[64 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63

36. Philo of Alexandria, On The Sacrifices of Cain And Abel, "101", "121", "35", "36", "50", "54", "69", "73", "78", "84", "9", "131" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 366

37. Philo of Alexandria, Hypothetica, 7.7-7.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica •philo of alexandria, exposition of the law Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 325; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

38. Philo of Alexandria, On The Creation of The World, "128", "142", "34", "71", "72", "73", 1, 12, 126, 127, 153, 154, 155, 156, 157, 170, 171, 172, 174, 175, 176, 177, 3, 4, 47, 48, 49, 5, 50, 51, 52, 6, 7, 72, 173 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 177

39. Philo of Alexandria, On Flight And Finding, "10", "165", "168", "208", "46", 110, 111, 112, 28, 29, 30, 32, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63

31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him.

40. Strabo, Geography, 1.2.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •exposition of the law Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 174

1.2.14. Eratosthenes thinks it probable that Hesiod, having heard of the wanderings of Ulysses, and of their having taken place near to Sicily and Italy, embraced this view of the case, and not only describes the places spoken of by Homer, but also Aetna, the Isle of Ortygia, near to Syracuse, and Tyrrhenia. As for Homer, he was altogether unacquainted with these places, and further, had no wish to lay the scene of the wanderings in any well-known locality. What! are then Aetna and Tyrrhenia such well-known places, and Scyllaion, Charybdis, Circaion, and the Sirenussae, so obscure? Or is Hesiod so correct as never to write nonsense, but always follow in the wake of received opinions, while Homer blurts out whatever comes uppermost? Without taking into consideration our remarks on the character and aptitude of Homer's myths, a large array of writers who bear evidence to his statements, and the additional testimony of local tradition, are sufficient proof that his are not the inventions of poets or contemporary scribblers, but the record of real actors and real scenes.

41. Philo of Alexandria, That Every Good Person Is Free, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philo of alexandria, exposition of the law Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

2. Now it is said, that the most sacred sect of the Pythagoreans, among many other excellent doctrines, taught this one also, that it was not well to proceed by the plain ordinary roads, not meaning to urge us to talk among precipices (for it was not their object to weary our feet with labour), but intimating, by a figurative mode of speech, that we ought not, either in respect of our words or actions, to use only such as are ordinary and unchanged;

42. Philo of Alexandria, Plant., "108", "22", "26", "71", 113 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

113. And again Moses says, "Its fruit shall be impure for three days, it shall not be Eaten;" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, "it shall not be eaten before it is purified." But there is also another meaning, "the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten."

43. Philo of Alexandria, That God Is Unchangeable, "162", "4", 111, 112, 113, 114, 115, 181, 182, 183, "38" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 418

44. Philo of Alexandria, That The Worse Attacks The Better, "139", "150", "159", "160", "22", "4", "61", "62", "75", "85", "92", 161, 162, 38, 39, 40, 52, 53, 139 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

139. On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.

45. Philo of Alexandria, Who Is The Heir, 2.21, 2.38 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63

78. The good man, then, alone sees; in reference to whom the ancients also called the prophets, seers. But he who advanced further outwards, not only seeing, but seeing God, was called Israel; the meaning of which name is, "seeing God." But others, even if they ever do open their eyes, still bend them down towards the earth, pursuing only earthly things, and being bred up among material objects;

46. Philo of Alexandria, Questions On Genesis, a b c d\n0 2.66 2.66 2 66\n1 2.5 2.5 2 5\n2 3.24 3.24 3 24\n3 4.168 4.168 4 168\n4 4.172 4.172 4 172\n5 3.21 3.21 3 21\n6 3.20 3.20 3 20\n7 3 3 3 None\n8 4 4 4 None\n9 "3.39" "3.39" "3 39"\n10 "4.227" "4.227" "4 227"\n11 "2.38" "2.38" "2 38"\n12 "4.231" "4.231" "4 231"\n13 "1.69" "1.69" "1 69"\n14 "3.58" "3.58" "3 58"\n15 "3.40" "3.40" "3 40"\n16 "4.80" "4.80" "4 80"\n17 "3.56" "3.56" "3 56"\n18 "4.22" "4.22" "4 22"\n19 "4.8" "4.8" "4 8"\n20 "4.4" "4.4" "4 4"\n21 "4.2" "4.2" "4 2"\n22 "3.41" "3.41" "3 41"\n23 "4.17" "4.17" "4 17"\n24 "3.55" "3.55" "3 55"\n25 "4.233" "4.233" "4 233"\n26 "3.49" "3.49" "3 49"\n27 "4.204" "4.204" "4 204"\n28 "3.54" "3.54" "3 54"\n29 "2.26" "2.26" "2 26"\n30 "2.43" "2.43" "2 43" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 4

47. Philo of Alexandria, On Drunkenness, "111", "17", "190", "220", "23", "44", "79", 17, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 36, 37, 80, 81, 82, 83, 84, 85, 86, 87, 112 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 154

112. And the same prophet begins a song to the well, not only for the destruction of the passions, but also because he has had strength given to him to acquire the most valuable of all possessions, namely incomparable wisdom, which he compares to a well; for it is deep, and not superficial, giving forth a sweet stream to souls who thirst for goodness and virtue, a drink at once most necessary and most sweet.

48. Philo of Alexandria, Questions On Exodus, a b c d\n0 2.21 2.21 2 21\n1 2.38 2.38 2 38\n2 "2.28" "2.28" "2 28"\n3 "2.106" "2.106" "2 106"\n4 "2.54" "2.54" "2 54"\n5 "2.91" "2.91" "2 91"\n6 "2.104" "2.104" "2 104"\n7 "2.94" "2.94" "2 94"\n8 "2.122" "2.122" "2 122"\n9 "1.20" "1.20" "1 20"\n10 "2.3" "2.3" "2 3"\n11 "2.11" "2.11" "2 11"\n12 "2.14" "2.14" "2 14"\n13 "2.16" "2.16" "2 16"\n14 "2.47" "2.47" "2 47"\n15 "2.51" "2.51" "2 51"\n16 "2.62" "2.62" "2 62"\n17 "2.63" "2.63" "2 63"\n18 "2.66" "2.66" "2 66"\n19 "2.68" "2.68" "2 68"\n20 "2.61" "2.61" "2 61" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

49. Philo of Alexandria, On The Embassy To Gaius, "195", "312", "4", "69", 1, 182, 206, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

50. Philo of Alexandria, Against Flaccus, 17-19, 41, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

2. This Flaccus being chosen by Tiberius Caesar as one of his intimate companions, after the death of Severus, who had been lieutetgovernor in Egypt, was appointed viceroy of Alexandria and the country round about, being a man who at the beginning, as far as appearance went, had given innumerable instances of his excellence, for he was a man of prudence and diligence, and great acuteness of perception, very energetic in executing what he had determined on, very eloquent as a speaker, and skilful too at discerning what was suppressed as well as at understanding what was said.

51. Philo of Alexandria, On The Migration of Abraham, "124", "136", "138", "165", "191", "219", "39", "44", "49", "8", "84", "99", 14, 15, 16, 17, 18, 19, 198, 199, 20, 200, 201, 202, 203, 204, 205, 206, 207, 76, 77, 78, 79, 80, 81, 89, 90, 91, 93, 92 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 175

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.

52. Philo of Alexandria, On The Life of Abraham, "103", "153", "198", "201", "219", "43", "48", "54", "57", 119, 120, 121, 122, 17, 178, 179, 18, 180, 181, 182, 183, 2, 34, 35, 36, 51, 52, 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 171

53. Philo of Alexandria, On The Life of Joseph, "1", "147", "151", "27", "28", "31", "52", 1, 250, 251, 28, 35, 36, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 125 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

54. Philo of Alexandria, On Giants, "40", 62, 63, 64, "50" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 344

55. Philo of Alexandria, On The Change of Names, "180", "187", "220", "225", "241", "26", "48", "50", "51", "8", "82", 10, 103, 104, 105, 106, 107, 108, 109, 11, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 12, 120, 13, 14, 145, 146, 163, 171, 172, 177, 178, 18, 188, 189, 19, 190, 191, 192, 201, 202, 203, 204, 205, 206, 207, 208, 209, 27, 28, 29, 3, 39, 4, 40, 5, 54, 55, 56, 57, 58, 59, 6, 7, 8, 9, 15 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33

15. Therefore do not doubt either whether that which is more ancient than any existing thing is indescribable, when his very word is not to be mentioned by us according to its proper name. So that we must understand that the expression, "The Lord was seen by Abraham," means not as if the Cause of all things had shone forth and become visible, (for what human mind is able to contain the greatness of his appearance?) but as if some one of the powers which surround him, that is to say, his kingly power, had presented itself to the sight, for the appellation Lord belongs to authority and sovereignty.

56. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 3.244 3.244 3 244\n1 1.54 1.54 1 54\n2 1.53 1.53 1 53\n3 1.58 1.58 1 58\n4 1.57 1.57 1 57\n.. ... ... .. ...\n84 3.238 3.238 3 238\n85 3.237 3.237 3 237\n86 3.236 3.236 3 236\n87 3.241 3.241 3 241\n88 3.240 3.240 3 240\n\n[89 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 147

57. Philo of Alexandria, On The Eternity of The World, "54", 19, 90, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32

58. Josephus Flavius, Against Apion, 1.135, 2.142, 2.199, 2.202, 2.207-2.208, 2.211, 2.213, 2.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica •exposition of the law Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 324, 325; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 176

2.142. οὐδὲ εἷς ὗν θύει τοῖς θεοῖς. ἆρ' οὖν τυφλὸς ἦν τὸν νοῦν ̓Απίων ὑπὲρ Αἰγυπτίων ἡμῖν λοιδορεῖν συνθέμενος, ἐκείνων δὲ κατηγορῶν, οἵ γε μὴ μόνον χρῶνται τοῖς ὑπὸ τούτου λοιδορουμένοις ἔθεσιν, ἀλλὰ καὶ τοὺς ἄλλους ἐδίδαξαν περιτέμνεσθαι, καθάπερ εἴρηκεν ̔Ηρόδοτος; 2.199. Τίνες δ' οἱ περὶ γάμων νόμοι; μῖξιν μόνην οἶδεν ὁ νόμος τὴν κατὰ φύσιν τὴν πρὸς γυναῖκα καὶ ταύτην, εἰ μέλλοι τέκνων ἕνεκα γίνεσθαι. τὴν δὲ πρὸς ἄρρενας ἀρρένων ἐστύγηκεν καὶ θάνατος τοὐπιτίμιον, εἴ τις ἐπιχειρήσειεν. 2.202. τέκνα τρέφειν ἅπαντα προσέταξεν, καὶ γυναιξὶν ἀπεῖπεν μήτ' ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ἀλλὰ ἢν φανείη τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα. τοιγαροῦν οὐδ' εἴ τις ἐπὶ λέχους 2.207. κρύπτειν οὐδὲν ἐᾷ πρὸς φίλους: οὐ γὰρ εἶναι φιλίαν τὴν μὴ πάντα πιστεύουσαν. κἂν συμβῇ τις ἔχθρα, τἀπόρρητα λέγειν κεκώλυκε. δικάζων εἰ δῶρα τις λάβοι, θάνατος ἡ ζημία. περιορῶν ἱκέτην 2.208. βοηθεῖν ἐνὸν ὑπεύθυνος. ὃ μὴ κατέθηκέν τις οὐκ ἀναιρήσεται, τῶν ἀλλοτρίων οὐδενὸς ἅψεται, τόκον οὐ λήψεται. [ταῦτα καὶ πολλὰ τούτοις ὅμοια τὴν πρὸς ἀλλήλους ἡμῶν συνέχει κοινωνίαν] 2.211. Τἆλλα δὲ προείρηκεν, ὧν ἡ μετάδοσίς ἐστιν ἀναγκαία: πᾶσι παρέχειν τοῖς δεομένοις πῦρ ὕδωρ τροφήν, ὁδοὺς φράζειν, ἄταφον μὴ περιορᾶν, ἐπιεικεῖς δὲ καὶ τὰ πρὸς τοὺς πολεμίους 2.213. μάλιστα δὲ γυναικῶν. οὕτως δ' ἡμερότητα καὶ φιλανθρωπίαν ἡμᾶς ἐξεπαίδευσεν, ὡς μηδὲ τῶν ἀλόγων ζῴων ὀλιγωρεῖν, ἀλλὰ μόνην ἐφῆκε τούτων χρῆσιν τὴν νόμιμον, πᾶσαν δ' ἑτέραν ἐκώλυσεν: ἃ δ' ὥσπερ ἱκετεύοντα προσφεύγει ταῖς οἰκίαις ἀπεῖπεν ἀνελεῖν. οὐδὲ νεοττοῖς τοὺς γονέας αὐτῶν ἐπέτρεψε συνεξαιρεῖν, φείδεσθαι δὲ κἀν τῇ πολεμίᾳ τῶν ἐργαζομένων ζῴων 2.237. ἐγὼ δ' οὐκ ἂν ἐβουλόμην περὶ τῶν παρ' ἑτέροις νομίμων ἐξετάζειν: τὰ γὰρ αὑτῶν ἡμῖν φυλάττειν πάτριόν ἐστιν, οὐ τῶν ἀλλοτρίων κατηγορεῖν. καὶ περί γε τοῦ μήτε χλευάζειν μήτε βλασφημεῖν τοὺς νομιζομένους θεοὺς παρ' ἑτέροις ἄντικρυς ἡμῖν ὁ νομοθέτης ἀπείρηκεν αὐτῆς ἕνεκα προσηγορίας τοῦ θεοῦ.

2.142. Apion was therefore quite blinded in his mind when, for the sake of the Egyptians, he contrived to reproach us, and to accuse such others as not only make use of that conduct of life which he so much abuses, but have also taught other men to be circumcised, as says Herodotus; 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. 2.208. What is not by any one intrusted to another, ought not to be required back again. No one is to touch another’s goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another.

59. New Testament, Luke, 16.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, exposition of the law Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 31

16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται.

16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it.

60. New Testament, Hebrews, a b c d\n0 "9.7" "9.7" "9 7" (1st cent. CE - 1st cent. CE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 133

61. Mishnah, Yevamot, 6.6-6.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 325

6.6. לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ:

6.6. A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).

62. Mishnah, Niddah, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 325

63. Josephus Flavius, Life, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 324

12. καὶ διατρίψας παρ' αὐτῷ ἐνιαυτοὺς τρεῖς καὶ τὴν ἐπιθυμίαν τελειώσας εἰς τὴν πόλιν ὑπέστρεφον. ἐννεακαιδέκατον δ' ἔτος ἔχων ἠρξάμην τε πολιτεύεσθαι τῇ Φαρισαίων αἱρέσει κατακολουθῶν, ἣ παραπλήσιός ἐστι τῇ παρ' ̔́Ελλησιν Στωϊκῇ λεγομένῃ.

64. Josephus Flavius, Jewish War, 2.220, 2.309, 2.487-2.498, 4.616-4.618, 5.45-5.46, 5.205, 5.510, 6.237-6.243 (1st cent. CE - 1st 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, sequence of treatises in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 1

2.309. Κατὰ τοῦτον τὸν καιρὸν ὁ μὲν βασιλεὺς ̓Αγρίππας ἔτυχεν εἰς τὴν ̓Αλεξάνδρειαν πεπορευμένος, ὅπως ̓Αλεξάνδρῳ συνησθείη πεπιστευμένῳ τὴν Αἴγυπτον ὑπὸ Νέρωνος καὶ πεμφθέντι διέπειν. 2.487. Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας. 2.488. διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι. 2.489. συμβολαὶ δ' ἦσαν αὐτῶν ἀδιάλειπτοι πρὸς τοὺς ̔́Ελληνας, καὶ τῶν ἡγεμόνων πολλοὺς ὁσημέραι παρ' ἀμφοῖν κολαζόντων ἡ στάσις μᾶλλον παρωξύνετο. 2.491. κατιδόντες δὲ αὐτοὺς οἱ διάφοροι παραχρῆμα ἀνεβόων πολεμίους καὶ κατασκόπους λέγοντες: ἔπειτα ἀναπηδήσαντες ἐπέβαλλον τὰς χεῖρας αὐτοῖς. οἱ μὲν οὖν λοιποὶ φεύγοντες διεσπάρησαν, τρεῖς δὲ ἄνδρας συλλαβόντες ἔσυρον ὡς ζῶντας καταφλέξοντες. 2.492. ἤρθη δὲ πᾶν τὸ ̓Ιουδαϊκὸν ἐπὶ τὴν ἄμυναν, καὶ τὸ μὲν πρῶτον λίθοις τοὺς ̔́Ελληνας ἔβαλλον, αὖθις δὲ λαμπάδας ἁρπασάμενοι πρὸς τὸ ἀμφιθέατρον ὥρμησαν ἀπειλοῦντες ἐν αὐτῷ καταφλέξειν τὸν δῆμον αὔτανδρον. κἂν ἔφθησαν τοῦτο δράσαντες, εἰ μὴ τοὺς θυμοὺς αὐτῶν ἀνέκοψεν Τιβέριος ̓Αλέξανδρος ὁ τῆς πόλεως ἡγεμών. 2.493. οὐ μὴν οὗτός γε ἀπὸ τῶν ὅπλων ἤρξατο σωφρονίζειν, ἀλλ' ὑποπέμψας τοὺς γνωρίμους αὐτοῖς παύσασθαι παρεκάλει καὶ μὴ καθ' ἑαυτῶν ἐρεθίζειν τὸ ̔Ρωμαίων στράτευμα. καταχλευάζοντες δὲ τῆς παρακλήσεως οἱ στασιώδεις ἐβλασφήμουν τὸν Τιβέριον. 2.494. Κἀκεῖνος συνιδὼν ὡς χωρὶς μεγάλης συμφορᾶς οὐκ ἂν παύσαιντο νεωτερίζοντες, ἐπαφίησιν αὐτοῖς τὰ κατὰ τὴν πόλιν ̔Ρωμαίων δύο τάγματα καὶ σὺν αὐτοῖς δισχιλίους στρατιώτας κατὰ τύχην παρόντας εἰς τὸν ̓Ιουδαίων ὄλεθρον ἐκ Λιβύης: ἐπέτρεψεν δὲ οὐ μόνον ἀναιρεῖν, ἀλλὰ καὶ τὰς κτήσεις αὐτῶν διαρπάζειν καὶ τὰς οἰκίας καταφλέγειν. 2.495. οἱ δ' ὁρμήσαντες εἰς τὸ καλούμενον Δέλτα, συνῴκιστο γὰρ ἐκεῖ τὸ ̓Ιουδαϊκόν, ἐτέλουν τὰς ἐντολάς, οὐ μὴν ἀναιμωτί: συστραφέντες γὰρ οἱ ̓Ιουδαῖοι καὶ τοὺς ἄμεινον ὡπλισμένους ἑαυτῶν προταξάμενοι μέχρι πλείστου μὲν ἀντέσχον, ἅπαξ δ' ἐγκλίναντες ἀνέδην διεφθείροντο. 2.496. καὶ παντοῖος ἦν αὐτῶν ὄλεθρος, τῶν μὲν ἐν τῷ πεδίῳ καταλαμβανομένων, τῶν δ' εἰς τὰς οἰκίας συνωθουμένων. ὑπεπίμπρασαν δὲ καὶ ταύτας οἱ ̔Ρωμαῖοι προδιαρπάζοντες τὰ ἔνδον, καὶ οὔτε νηπίων ἔλεος αὐτοὺς οὔτε αἰδὼς εἰσῄει γερόντων, 2.497. ἀλλὰ διὰ πάσης ἡλικίας ἐχώρουν κτείνοντες, ὡς ἐπικλυσθῆναι μὲν αἵματι πάντα τὸν χῶρον, πέντε δὲ μυριάδες ἐσωρεύθησαν νεκρῶν, περιελείφθη δ' ἂν οὐδὲ τὸ λοιπόν, εἰ μὴ πρὸς ἱκετηρίας ἐτράποντο. κατοικτείρας δ' αὐτοὺς ̓Αλέξανδρος ἀναχωρεῖν τοὺς ̔Ρωμαίους ἐκέλευσεν. 2.498. οἱ μὲν οὖν ἐξ ἔθους τὸ πειθήνιον ἔχοντες ἅμα νεύματι τοῦ φονεύειν ἐπαύσαντο, τὸ δημοτικὸν δὲ τῶν ̓Αλεξανδρέων δι' ὑπερβολὴν μίσους δυσανάκλητον ἦν καὶ μόλις ἀπεσπᾶτο τῶν σωμάτων. 4.616. ̓Εφίετο μὲν οὖν εἰκότως τῶν ταύτῃ πραγμάτων Οὐεσπασιανὸς εἰς βεβαίωσιν τῆς ὅλης ἡγεμονίας, ἐπιστέλλει δ' εὐθὺς τῷ διέποντι τὴν Αἴγυπτον καὶ τὴν ̓Αλεξάνδρειαν Τιβερίῳ ̓Αλεξάνδρῳ, δηλῶν τὸ τῆς στρατιᾶς πρόθυμον, καὶ ὡς αὐτὸς ὑποδὺς ἀναγκαίως τὸ βάρος τῆς ἡγεμονίας συνεργὸν αὐτὸν καὶ βοηθὸν προσλαμβάνοι. 4.617. παραναγνοὺς δὲ τὴν ἐπιστολὴν ̓Αλέξανδρος προθύμως τά τε τάγματα καὶ τὸ πλῆθος εἰς αὐτὸν ὥρκωσεν. ἑκάτεροι δὲ ἀσμένως ὑπήκουσαν τὴν ἀρετὴν τἀνδρὸς ἐκ τῆς ἐγγὺς στρατηγίας εἰδότες. 4.618. καὶ ὁ μὲν πεπιστευμένος ἤδη τὰ περὶ τὴν ἀρχὴν προπαρεσκεύαζεν αὐτῷ καὶ τὰ πρὸς τὴν ἄφιξιν, τάχιον δ' ἐπινοίας διήγγελλον αἱ φῆμαι τὸν ἐπὶ τῆς ἀνατολῆς αὐτοκράτορα, καὶ πᾶσα μὲν πόλις ἑώρταζεν εὐαγγέλια [δὲ] καὶ θυσίας ὑπὲρ αὐτοῦ ἐπετέλει. 5.45. φίλων δὲ δοκιμώτατος εὔνοιάν τε καὶ σύνεσιν Τιβέριος ̓Αλέξανδρος, πρότερον μὲν αὐτοῖς τὴν Αἴγυπτον διέπων, 5.45. Τίτῳ μὲν οὖν οἰκτρὸν τὸ πάθος κατεφαίνετο πεντακοσίων ἑκάστης ἡμέρας ἔστι δὲ ὅτε καὶ πλειόνων ἁλισκομένων, οὔτε δὲ τοὺς βίᾳ ληφθέντας ἀφεῖναι ἀσφαλὲς καὶ φυλάττειν τοσούτους φρουρὰν τῶν φυλαξόντων ἑώρα: τό γε μὴν πλέον οὐκ ἐκώλυεν τάχ' ἂν ἐνδοῦναι πρὸς τὴν ὄψιν ἐλπίσας αὐτούς, εἰ μὴ παραδοῖεν, ὅμοια πεισομένους. 5.46. τότε δὲ τῶν στρατευμάτων ἄρχων, κριθεὶς ἄξιος ἐξ ὧν ἐδεξιώσατο πρῶτος ἐγειρομένην ἄρτι τὴν ἡγεμονίαν καὶ μετὰ πίστεως λαμπρᾶς ἐξ ἀδήλου τῇ τύχῃ προσέθετο, σύμβουλός γε μὴν ταῖς τοῦ πολέμου χρείαις ἡλικίᾳ τε προύχων καὶ κατ' ἐμπειρίαν εἵπετο. 5.46. ̓Εν δὲ τούτῳ καὶ ὁ ̓Επιφανὴς ̓Αντίοχος παρῆν ἄλλους τε ὁπλίτας συχνοὺς ἔχων καὶ περὶ αὑτὸν στῖφος Μακεδόνων καλούμενον, ἥλικας πάντας, ὑψηλούς, ὀλίγον ὑπὲρ ἀντίπαιδας, τὸν Μακεδονικὸν τρόπον ὡπλισμένους τε καὶ πεπαιδευμένους, ὅθεν καὶ τὴν ἐπίκλησιν εἶχον ὑστεροῦντες οἱ πολλοὶ τοῦ γένους. 5.205. πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος. 6.237. καὶ συνελθόντων ἓξ τῶν κορυφαιοτάτων, Τιβερίου τε ̓Αλεξάνδρου τοῦ πάντων τῶν στρατευμάτων ἐπάρχοντος, καὶ Σέξτου Κερεαλίου τοῦ τὸ πέμπτον ἄγοντος τάγμα, καὶ Λαρκίου Λεπίδου τὸ δέκατον, καὶ Τίτου Φρυγίου τὸ πεντεκαιδέκατον, 6.238. πρὸς οἷς Φρόντων ἦν ̔Ετέριος στρατοπεδάρχης τῶν ἀπὸ ̓Αλεξανδρείας δύο ταγμάτων, καὶ Μᾶρκος ̓Αντώνιος ̓Ιουλιανὸς ὁ τῆς ̓Ιουδαίας ἐπίτροπος, καὶ μετὰ τούτους ἐπιτρόπων καὶ χιλιάρχων ἀθροισθέντων, βουλὴν περὶ τοῦ ναοῦ προυτίθει. 6.239. τοῖς μὲν οὖν ἐδόκει χρῆσθαι τῷ τοῦ πολέμου νόμῳ: μὴ γὰρ ἄν ποτε ̓Ιουδαίους παύσασθαι νεωτερίζοντας τοῦ ναοῦ μένοντος, ἐφ' ὃν οἱ πανταχόθεν συλλέγονται. 6.241. ὁ δὲ Τίτος οὐδ' ἂν ἐπιβάντες ἐπ' αὐτοῦ πολεμῶσιν ̓Ιουδαῖοι φήσας ἀντὶ τῶν ἀνδρῶν ἀμυνεῖσθαι τὰ ἄψυχα οὐδὲ καταφλέξειν ποτὲ τηλικοῦτον ἔργον: ̔Ρωμαίων γὰρ ἔσεσθαι τὴν βλάβην, ὥσπερ καὶ κόσμον τῆς ἡγεμονίας αὐτοῦ μένοντος: 6.242. θαρροῦντες δὲ ἤδη προσετίθεντο τῇ γνώμῃ Φρόντων τε καὶ ̓Αλέξανδρος καὶ Κερεάλιος. 6.243. τότε μὲν οὖν διαλύει τὸ συνέδριον καὶ τὰς ἄλλας δυνάμεις διαναπαῦσαι κελεύσας τοῖς ἡγεμόσιν, ὅπως ἐρρωμενεστέροις ἐν τῇ παρατάξει χρήσαιτο, τοῖς ἀπὸ τῶν σπειρῶν ἐπιλέκτοις ὁδοποιεῖν διὰ τῶν ἐρειπίων προσέταξε καὶ τὸ πῦρ σβεννύειν.

2.220. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.309. 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 4.616. 6. Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. 4.617. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. 4.618. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; 5.45. as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria, 5.46. but was now thought worthy to be general of the army [under Titus]. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.510. When Titus had therefore encompassed the city with this wall, and put garrisons into proper places, he went round the wall, at the first watch of the night, and observed how the guard was kept; the second watch he allotted to Alexander; the commanders of legions took the third watch. 6.237. of those there were assembled the six principal persons: Tiberius Alexander, the commander [under the general] of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: 6.238. there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. 6.239. Now, some of these thought it would be the best way to act according to the rules of war, [and demolish it,] because the Jews would never leave off rebelling while that house was standing; at which house it was that they used to get all together. 6.240. Others of them were of opinion, that in case the Jews would leave it, and none of them would lay their arms up in it, he might save it; but that in case they got upon it, and fought any more, he might burn it; because it must then be looked upon not as a holy house, but as a citadel; and that the impiety of burning it would then belong to those that forced this to be done, and not to them. 6.241. But Titus said, that “although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are iimate, instead of the men themselves;” and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued. 6.242. So Fronto, and Alexander, and Cerealis grew bold upon that declaration, and agreed to the opinion of Titus. 6.243. Then was this assembly dissolved, when Titus had given orders to the commanders that the rest of their forces should lie still; but that they should make use of such as were most courageous in this attack. So he commanded that the chosen men that were taken out of the cohorts should make their way through the ruins, and quench the fire.

65. Josephus Flavius, Jewish Antiquities, 4.207, 10.96-10.102, 10.219-10.221, 15.371, 18.159-18.160, 18.259, 19.276-19.277, 20.100, 20.102 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica •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, sequence of treatises in Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 1; Feldman, Judaism and Hellenism Reconsidered (2006) 324

4.207. Βλασφημείτω δὲ μηδεὶς θεοὺς οὓς πόλεις ἄλλαι νομίζουσι. μηδὲ συλᾶν ἱερὰ ξενικά, μηδ' ἂν ἐπωνομασμένον ᾖ τινι θεῷ κειμήλιον λαμβάνειν. 10.102. τούτους δὴ κομισθέντας πρὸς αὑτὸν εἶχεν ἐν φυλακῇ: τὸν δὲ θεῖον τοῦ ̓Ιωακείμου Σαχχίαν ἀπέδειξε βασιλέα ὅρκους παρ' αὐτοῦ λαβών, ἦ μὴν φυλάξειν αὐτῷ τὴν χώραν καὶ μηδὲν νεωτερίσειν μηδὲ τοῖς Αἰγυπτίοις εὐνοήσειν. 10.219. ̔Ο δὲ βασιλεὺς Ναβουχοδονόσορος ἔτη τρία καὶ τεσσαράκοντα βασιλεύσας τελευτᾷ τὸν βίον ἀνὴρ δραστήριος καὶ τῶν πρὸ αὐτοῦ βασιλέων εὐτυχέστερος γενόμενος. μέμνηται δ' αὐτοῦ τῶν πράξεων καὶ Βηρωσὸς ἐν τῇ τρίτῃ τῶν Χαλδαϊκῶν ἱστοριῶν λέγων οὕτως: 10.221. συμμίξας δὲ Ναβουχοδονόσορος τῷ ἀποστάτῃ καὶ παραταξάμενος αὐτοῦ τε ἐκράτησε καὶ τὴν χώραν ἐκ ταύτης τῆς ἀρχῆς ὑπὸ τὴν αὐτοῦ βασιλείαν ἐποιήσατο. τῷ τε πατρὶ αὐτοῦ Ναβουχοδονοσόρῳ συνέβη κατ' αὐτὸν τὸν καιρὸν ἀρρωστήσαντι ἐν τῇ Βαβυλωνίων πόλει μεταλλάξαι τὸν βίον ἔτη βασιλεύσαντα εἴκοσι καὶ ἕν. 15.371. ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ παρ' ἡμῖν ̓Εσσαῖοι καλούμενοι: γένος δὲ τοῦτ' ἔστιν διαίτῃ χρώμενον τῇ παρ' ̔́Ελλησιν ὑπὸ Πυθαγόρου καταδεδειγμένῃ. 18.159. καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν. 18.259. πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν, 19.276. ̓Αντίοχον δὲ ἣν εἶχεν βασιλείαν ἀφελόμενος Κιλικίας μέρει τινὶ καὶ Κομμαγηνῇ δωρεῖται. λύει δὲ καὶ ̓Αλέξανδρον τὸν ἀλαβάρχην φίλον ἀρχαῖον αὐτῷ γεγονότα καὶ ̓Αντωνίαν αὐτοῦ ἐπιτροπεύσαντα τὴν μητέρα ὀργῇ τῇ Γαί̈ου δεδεμένον, καὶ αὐτοῦ υἱὸς Βερενίκην τὴν ̓Αγρίππου γαμεῖ θυγατέρα. 19.277. καὶ ταύτην μέν, τελευτᾷ γὰρ Μᾶρκος ὁ τοῦ ̓Αλεξάνδρου υἱὸς παρθένον λαβών, ἀδελφῷ τῷ αὐτοῦ ̓Αγρίππας ̔Ηρώδῃ δίδωσιν Χαλκίδος αὐτῷ τὴν βασιλείαν εἶναι αἰτησάμενος παρὰ Κλαυδίου. 20.102. πρὸς τούτοις δὲ καὶ οἱ παῖδες ̓Ιούδα τοῦ Γαλιλαίου ἀνήχθησαν τοῦ τὸν λαὸν ἀπὸ ̔Ρωμαίων ἀποστήσαντος Κυρινίου τῆς ̓Ιουδαίας τιμητεύοντος, ὡς ἐν τοῖς πρὸ τούτων δεδηλώκαμεν, ̓Ιάκωβος καὶ Σίμων, οὓς ἀνασταυρῶσαι προσέταξεν ̓Αλέξανδρος.

4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 10.102. And when these were brought to him, he kept them in custody, and appointed Jehoiachin’s uncle, Zedekiah, to be king; and made him take an oath, that he would certainly keep the kingdom for him, and make no innovation, nor have any league of friendship with the Egyptians. 10.219. 1. Now when king Nebuchadnezzar had reigned forty-three years, he ended his life. He was an active man, and more fortunate than the kings that were before him. Now Berosus makes mention of his actions in the third book of his Chaldaic History, where he says thus: 10.221. So when Nebuchadnezzar had given battle, and fought with the rebel, he beat him, and reduced the country from under his subjection, and made it a branch of his own kingdom; but about that time it happened that his father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon, when he had reigned twenty-one years; 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified.

66. Justin, Dialogue With Trypho, a b c d\n0 "57.2" "57.2" "57 2"\n1 113.3 113.3 113 3\n2 113.2 113.2 113 2\n3 113.1 113.1 113 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168

67. Anon., Genesis Rabba, a b c d\n0 "43.6" "43.6" "43 6"\n1 55.6 55.6 55 6\n2 "46.5" "46.5" "46 5"\n3 55.7 55.7 55 7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 133

68. Pausanias, Description of Greece, 10-17, 2-3, 36-37, 4-5, 52-59, 6, 60-62, 64-69, 7, 70-79, 8, 80-81, 9, 63 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 183

69. Sextus, Against The Mathematicians, 9.78-9.79 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exposition of the law Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 88

70. Porphyry, On The Cave of The Nymphs, "9" (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 344

71. Babylonian Talmud, Sanhedrin, 57b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 325

57b. נהרג עליו,אשכח ר' יעקב בר אחא דהוה כתיב בספר אגדתא דבי רב בן נח נהרג בדיין א' ובעד אחד שלא בהתראה מפי איש ולא מפי אשה ואפילו קרוב משום רבי ישמעאל אמרו אף על העוברין,מנהני מילי אמר רב יהודה דאמר קרא (בראשית ט, ה) אך את דמכם לנפשותיכם אדרוש אפילו בדיין אחד,(בראשית ט, ה) מיד כל חיה אפילו שלא בהתראה (בראשית ט, ה) אדרשנו ומיד האדם אפילו בעד אחד (בראשית ט, ה) מיד איש ולא מיד אשה אחיו אפילו קרוב,משום רבי ישמעאל אמרו אף על העוברין מאי טעמיה דרבי ישמעאל דכתיב (בראשית ט, ו) שופך דם האדם באדם דמו ישפך איזהו אדם שהוא באדם הוי אומר זה עובר שבמעי אמו,ותנא קמא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק ושדי ליה האי באדם אסיפיה דקרא ודרוש ביה הכי באדם דמו ישפך איזהו שפיכות דמים של אדם שהוא בגופו של אדם הוי אומר זה חנק,מתיב רב המנונא ואשה לא מפקדה והכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו',הוא מותיב לה והוא מפרק לה בניו לדין ביתו לצדקה,אמר ליה רב אויא סבא לרב פפא אימא בת נח שהרגה לא תיהרג מיד איש ולא מיד אשה כתיב אמר ליה הכי אמר רב יהודה שופך דם האדם מכל מקום,אימא בת נח שזינתה לא תיהרג דכתיב (בראשית ב, כד) על כן יעזב איש ולא אשה א"ל הכי אמר רב יהודה (בראשית ב, כד) והיו לבשר אחד הדר ערבינהו קרא,ת"ר איש מה תלמוד לומר (ויקרא יח, ו) איש איש לרבות את הכותים שמוזהרין על העריות כישראל,והא מהכא נפקא מהתם נפקא לאמר זה גילוי עריות,התם בעריות דידהו והכא בעריות דידן דקתני סיפא בא על עריות ישראל נידון בדיני ישראל,למאי הלכתא אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,מגרע גרע,אלא א"ר יוחנן לא נצרכה אלא לנערה המאורסה דלדידהו לית להו דדיינינן להו בדינא דידן,אבל אשת איש בדינא דידהו דיינינן להו והתניא בא על נערה המאורסה נידון בסקילה על אשת איש נידון בחנק ואי בדינא דידהו סייף הוא,אמר רב נחמן בר יצחק מאי אשת איש דקתני כגון שנכנסה לחופה ולא נבעלה דלדידהו לית להו דיינינן להו בדינא דידן,דתני ר' חנינא בעולת בעל יש להן נכנסה לחופה ולא נבעלה אין להן,תניא כוותיה דר' יוחנן כל ערוה שב"ד של ישראל ממיתין עליה בן נח מוזהר עליה אין ב"ד של ישראל ממיתין עליה אין בן נח מוזהר עליה דברי רבי מאיר וחכמים אומרים הרבה עריות יש שאין בית דין של ישראל ממיתין עליהן ובן נח מוזהר עליהן,בא על עריות ישראל נידון בדיני ישראל בא על עריות בן נח נידון בדיני בן נח ואנו אין לנו אלא נערה המאורסה בלבד,ונחשוב נמי נכנסה לחופה ולא נבעלה האי תנא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק אידי ואידי חנק הוא,וסבר רבי מאיר כל ערוה שבית דין של ישראל ממיתין עליה בן נח מוזהר עליה והא תניא גר

57b. he is executed for killing him even though he acted in self-defense, and a descendant of Noah is also killed for this.,§ Rabbi Ya’akov bar Aḥa found that it was written in a book of Aggadot in the study hall of Rav: Contrary to the halakha with regard to a Jew, a descendant of Noah is executed on the basis of the verdict of even one judge, and by the testimony of even one witness, and without being given forewarning before committing the transgression. He can be judged or testified against only by the mouth of a man and not by the mouth of a woman; but even a relative may judge his case or testify against him. The Sages said in the name of Rabbi Yishmael that a descendant of Noah is executed even for killing fetuses.,The Gemara asks: From where are these matters derived? Rav Yehuda says: They are derived from that which the verse states: “And your blood of your lives I will require; at the hand of every animal I will require it; and at the hand of man, even at the hand of every man’s brother, I will require the life of man” (Genesis 9:5). It is derived from the term “I will require,” which is stated in the singular, that a descendant of Noah is executed on the basis of the verdict of even one judge.,It is derived from the phrase “at the hand of every animal” that one is executed even without forewarning, as an animal certainly cannot forewarn someone. It is derived from the phrase “I will require it; and at the hand of man,” with “I” stated in the singular, that the sentence is issued on the basis of the testimony of even one witness. It is derived from the phrase “at the hand of every man,” that the judgment and testimony must be at the hand of a man, but not at the hand of a woman. It is derived from the term “his brother” that the testimony of the witness is accepted even if he is a relative of the defendant.,It is stated in that book of Aggadot that the Sages said in the name of Rabbi Yishmael: A descendant of Noah is executed even for killing fetuses. The Gemara asks: What is the reason for the opinion of Rabbi Yishmael? The Gemara answers: It is derived from that which is written: “One who sheds the blood of a person, by a person [ba’adam] his blood shall be shed” (Genesis 9:6). The word ba’adam literally means: In a person, and is interpreted homiletically: What is a person that is in a person? You must say: This is a fetus that is in its mother’s womb. Accordingly, a descendant of Noah is liable for killing a fetus.,The Gemara comments: And the first tanna, who does not derive the halakha concerning fetuses, is the tanna of the school of Menashe, who says that all death penalties stated with regard to the descendants of Noah are referring to nothing other than strangulation. And he interprets this verse as follows: Cast, i.e., redirect, this term: “In a person,” and explain it with regard to the latter part of the verse, and interpret it homiletically like this: “In a person, his blood shall be shed.” In what manner is a person’s blood shed while it is in the person’s body, without external bleeding? You must say that this is strangulation. It is therefore derived that the execution of a descendant of Noah is by strangulation.,Rav Hamnuna raises an objection to the statement in the book of Aggadot that a descendant of Noah can be judged or testified against only by a man and not by a woman: And is a woman who is a descendant of Noah not commanded to establish courts of judgment? But isn’t it written with regard to Abraham, who at that point had the status of a descendant of Noah: “For I have known him, to the end that he may command his sons and his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19). The word “household” is referring to the women, indicating that they are also commanded to execute justice.,He raises the objection and he resolves it: Abraham commanded his sons to carry out justice, whereas his household, the women in his family, he commanded to give charity; the Hebrew word for righteousness [tzedek] can also mean charity [tzedaka].,Rav Avya the Elder said to Rav Pappa: Why not say that a female descendant of Noah who killed someone should not be executed; as it is written: “At the hand of every man,” and not “at the hand of every woman”? Rav Pappa said to him: This is what Rav Yehuda says: It is derived from the phrase “one who sheds the blood of a person” that one who murders is liable to be executed in any case, whether that person is male or female.,Rav Avya asked further: Why not say that a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, but not a woman? Rav Pappa said to him: This is what Rav Yehuda says: At the end of the verse it states: “And they shall be one flesh.” The verse then combines men and women, indicating that the same halakha applies to both.,§ The Sages taught in a baraita with regard to the verse: “No one [ish ish] shall approach any that is kin to him, to uncover their nakedness” (Leviticus 18:6): The verse could have stated: One [ish] shall not approach. Why must the verse state “no one”? It is to include the gentiles, who are prohibited from engaging in forbidden sexual relations, as Jews are.,The Gemara asks: But is it derived from here? It is derived from there, from the verse that was already interpreted as teaching this halakha: “And the Lord God commanded the man, saying” (Genesis 2:16), this alludes to forbidden sexual relations (see 56b).,The Gemara answers: There, the verse is referring to their women, gentiles, with whom relations are forbidden. And here it is referring to our women, Jews, with whom relations are forbidden. In other words, a gentile who engages in intercourse with a married Jewish woman is liable. As it is taught in the latter clause of the baraita: If a gentile engages in intercourse with those Jewish women with whom relations are forbidden, i.e., a married Jewish woman, he is judged according to the halakhot of the Jews.,The Gemara asks: With regard to what halakha is this gentile judged according to the halakhot of the Jews? Rav Naḥman says that Rabba bar Avuh says: The statement of the baraita is necessary only to teach these halakhot: That he must be judged by a Sanhedrin, and that he is punished only if two witnesses testify concerning him, and only if he was issued a forewarning before his transgression.,The Gemara asks: Should the halakha of a gentile who engaged in intercourse with a forbidden Jewish woman be less stringent than that of a gentile who engaged in intercourse with a forbidden gentile woman, in which case these conditions do not apply?,Rather, Rabbi Yoḥa says: The statement of the baraita is necessary only to teach the halakha in the case of a gentile who engages in intercourse with a betrothed young Jewish woman, which does not apply to gentiles. By halakha, only marriage applies to gentiles, not betrothal. Therefore, we judge them according to our halakha in that case.,The Gemara asks: And with regard to gentiles who engage in intercourse with a married Jewish woman, do we judge them according to their halakha? But isn’t it taught in a baraita: If a gentile engages in intercourse with a betrothed young Jewish woman, he is punished by stoning; if he engages in intercourse with a married Jewish woman he is punished by strangulation? The Gemara explains its question: And if they are judged according to their halakha, he would be executed by the sword.,Rav Naḥman bar Yitzḥak says: What is the meaning of the phrase: A married woman, which the tanna teaches? It is referring to a case where the woman had entered the wedding canopy but had not yet engaged in intercourse with her husband, in which case she is considered married according to the halakhot that apply to Jews but not according to the halakhot that apply to gentiles. Since with regard to gentiles, marriage has not yet taken effect, we judge them according to our halakhot. Therefore, a gentile who engages in intercourse with such a Jewish woman is executed by strangulation.,As Rabbi Ḥanina teaches: Gentiles can have the status of a married woman who has engaged in intercourse with her husband, i.e., such a woman is considered married according to their laws, but they cannot have the status of a married woman who has entered the wedding canopy but has not engaged in intercourse with her husband.,It is taught in a baraita in accordance with the opinion of Rabbi Yoḥa: Any forbidden sexual relations for which a Jewish court administers capital punishment are prohibited to a descendant of Noah, and any forbidden sexual relations for which a Jewish court does not administer capital punishment are not prohibited to a descendant of Noah; this is the statement of Rabbi Meir. And the Rabbis say: There are many types of forbidden sexual relations for which a Jewish court does not administer capital punishment and are nevertheless prohibited to a descendant of Noah.,If a gentile engages in intercourse with those Jews with whom relations are forbidden, he is judged according to the halakhot of the Jews. If he engages in intercourse with those descendants of Noah with whom relations are forbidden, he is judged according to the halakhot of the descendants of Noah. And we have only the case of a betrothed young woman as a case where a gentile is judged according to the halakhot of the Jews, in accordance with the opinion of Rabbi Yoḥa.,The Gemara suggests: And let the tanna also count the case of a woman who had entered the wedding canopy but had not yet engaged in intercourse with her husband. The Gemara explains: This tanna is the tanna of the school of Menashe, who says that all death penalties stated with regard to the descendants of Noah are referring to nothing other than strangulation, and since the punishment in Jewish halakha for engaging in intercourse with a married woman is also strangulation, both this punishment and that punishment are strangulation; there is no difference between the halakha for Jews and the halakha for gentiles in such a case.,With regard to the opinion of Rabbi Meir stated in the first clause of the baraita, the Gemara asks: And does Rabbi Meir hold that any forbidden sexual relations for which a Jewish court administers capital punishment is prohibited to a descendant of Noah? But isn’t it taught in a baraita: With regard to a convert

72. Eusebius of Caesarea, Demonstration of The Gospel, 4.17.1-4.17.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 359

73. Papyri, Papyri Graecae Magicae, 1, 10-19, 2, 4-9, 3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 170

74. Eusebius of Caesarea, Ecclesiastical History, 2.5.6, 2.16-2.17, 2.17.3, 2.18.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philo of alexandria, exposition of the law Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 31, 32

2.16. And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria.,And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism, was so great, that Philo thought it worth while to describe their pursuits, their meetings, their entertainments, and their whole manner of life. 2.17. It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us.,And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients.,In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshipped the Deity in purity and sincerity.,Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here.,He bears witness, however, that first of all they renounce their property. When they begin the philosophical mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens, knowing well that intercourse with people of a different character is unprofitable and harmful. They did this at that time, as seems probable, under the influence of a spirited and ardent faith, practicing in emulation the prophets' mode of life.,For in the Acts of the Apostles, a work universally acknowledged as authentic, it is recorded that all the companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want. For as many as were possessors of lands or houses, as the account says, sold them and brought the prices of the things that were sold, and laid them at the apostles' feet, so that distribution was made unto every man according as he had need.,Philo bears witness to facts very much like those here described and then adds the following account: Everywhere in the world is this race found. For it was fitting that both Greek and Barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called nomes, and especially about Alexandria.,The best men from every quarter emigrate, as if to a colony of the Therapeutae's fatherland, to a certain very suitable spot which lies above the Lake Maria upon a low hill excellently situated on account of its security and the mildness of the atmosphere.,And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there: In each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life. They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and make perfect their knowledge and piety.,And after some other matters he says:The whole interval, from morning to evening, is for them a time of exercise. For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures.,They have also writings of ancient men, who were the founders of their sect, and who left many monuments of the allegorical method. These they use as models, and imitate their principles.,These things seem to have been stated by a man who had heard them expounding their sacred writings. But it is highly probable that the works of the ancients, which he says they had, were the Gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul's Epistles.,Then again he writes as follows concerning the new psalms which they composed: So that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of metre and melody, though they divide them, of course, into measures of more than common solemnity.,The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life.,But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo's words are as follows:,Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.,But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food. These statements of Philo we regard as referring clearly and indisputably to those of our communion.,But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians.,For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity, not out of necessity, as some of the priestesses among the Greeks, but rather by their own choice, through zeal and a desire for wisdom. And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself.,Then after a little he adds still more emphatically: They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts.,Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour's passion, with fasting and night watching and study of the divine Word.,These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns; and how, on the days referred to they sleep on the ground on beds of straw, and to use his own words, taste no wine at all, nor any flesh, but water is their only drink, and the reish with their bread is salt and hyssop.,In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others. But whosoever desires a more accurate knowledge of these matters may get it from the history already cited.,But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one. 2.17.3. In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshipped the Deity in purity and sincerity.

75. Eusebius of Caesarea, Preparation For The Gospel, 8.12.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exposition of the law Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 1

76. Didymus, Commentarii In Zachariam, 1.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •exposition of the law Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 88

77. Didymus, In Genesim, 114.6-114.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 191

78. Prob., Praem., "141", "157", "65", "67", "71", "68" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 547

79. Cleanthes, Hymn To Zeus, "1" Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 364

81. Tim., Plato, Tim. 29e Tagged with subjects: •exposition of the law Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 181

82. Eratosthenes, Ap. Strabo, ap. Strabo 1.2.3 Tagged with subjects: •exposition of the law Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 174

83. Philo of Alexandria, De Animalibus, 54, 7 Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3

84. Homer, Works And Days, 29 Tagged with subjects: •exposition of the law Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 6

85. Josephus, Genesis Apocryphon, 45 Tagged with subjects: •exposition of the law •exposition of the law, audience of •exposition of the law, relation of, to other philonic works •exposition of the law, sequence of treatises in •audience, of exposition of the law Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 4

86. Cyril of Alexandria, Ador. Cult., 68.252-68.253 Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 440

87. Origen, Sel. Num., 12.576.36-12.576.40 Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 359

88. Philo of Alexandria, Deo, "4", "5" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 162

89. Hebrew Bible, Iob, a b c d\n0 "38.4" "38.4" "38 4"\n1 14.4 14.4 14 4\n2 "14" "14" "14" None\n3 "1.21" "1.21" "1 21"\n4 "28.24" "28.24" "28 24"\n5 "25.2" "25.2" "25 2"\n6 14.5 14.5 14 5 Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 213

90. Anon., Tab. Ceb., a b c d\n0 "7.3" "7.3" "7 3" Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 298

91. Origen, Mut., a b c d\n0 "2.4 (130.51-57)" "2.4 (130.51 "2 4 (130 Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 293

92. Homer, Hymns, a b c d\n0 "2.32" "2.32" "2 32"\n1 "2.18" "2.18" "2 18"\n2 "3.82" "3.82" "3 82" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 364

93. Cyril of Alexandria, Glaph. Pent., "89" Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 440

Tiresias: The Ancient Mediterranean Religions Source Database