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Philo Of Alexandria, Hypothetica, 7.12

nanWhat then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them;

Intertexts (texts cited often on the same page as the searched text):

10 results
1. Philo of Alexandria, On The Special Laws, 2.60-2.64 (1st cent. BCE - missingth cent. CE)

2.60. Not that the law is the adviser of idleness, for it is always accustoming its followers to submit to hardships, and training them to labour, and it hates those who desire to be indolent and idle; at all events, it expressly commands us to labour diligently for six days, {9}{#ex 20:9.} but in order to give some remission from uninterrupted and incessant toil, it refreshes the body with seasons of moderate relaxation exactly measured out, so as to renew it again for fresh works. For those who take breath in this way, I am speaking not merely about private individuals but even about athletes, collect fresh strength, and with more vigorous power, without any shrinking and with great endurance, encounter everything that must be done. 2.61. And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the domit part of us, our mind. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. 2.64. From which considerations it is plain that Moses does not leave those persons at any time idle who submit to be guided by his sacred admonitions; but since we are composed of both soul and body, he has allotted to the body such work as is suited to it, and to the soul also such tasks as are good for that. And he has taken care that the one shall succeed the other, so that while the body is labouring the soul may be at rest, and when the body is enjoying relaxation the soul may be labouring; and so the best lives with the contemplative and the active life, succeed to one another in regular alternations. The active life having received the number six, according to the service appointed for the body; and the contemplative life the number seven, as tending to knowledge and to the perfecting of the intellect.XVI.
2. Philo of Alexandria, On The Contemplative Life, 75 (1st cent. BCE - missingth cent. CE)

75. These, then, are the first circumstances of the feast; but after the guests have sat down to the table in the order which I have been describing, and when those who minister to them are all standing around in order, ready to wait upon them, and when there is nothing to drink, some one will say ... but even more so than before, so that no one ventures to mutter, or even to breathe at all hard, and then some one looks out some passage in the sacred scriptures, or explains some difficulty which is proposed by some one else, without any thoughts of display on his own part, for he is not aiming at reputation for cleverness and eloquence, but is only desirous to see some points more accurately, and is content when he has thus seen them himself not to bear ill will to others, who, even if they did not perceive the truth with equal acuteness, have at all events an equal desire of learning.
3. Philo of Alexandria, On The Life of Moses, 1.4, 2.216 (1st cent. BCE - missingth cent. CE)

1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
4. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE)

7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
5. Philo of Alexandria, That Every Good Person Is Free, 82, 81 (1st cent. BCE - missingth cent. CE)

81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order.
6. Josephus Flavius, Against Apion, 2.177 (1st cent. CE - 1st cent. CE)

2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws;
7. New Testament, Acts, 13.14-13.15, 15.21 (1st cent. CE - 2nd cent. CE)

13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.
8. New Testament, Luke, 4.2, 4.16-4.19, 4.21-4.22 (1st cent. CE - 1st cent. CE)

4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?
9. Suetonius, Tiberius, 32.2 (1st cent. CE - 2nd cent. CE)

10. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)

4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. "

Subjects of this text:

subject book bibliographic info
acts,synagogues,synagogues,asia minor Levine (2005) 149
apocrypha Sigal (2007) 146
archisynagogue,synagogue/proseuche Levine (2005) 149
aristobulus Taylor and Hay (2020) 268
authority,scripture Najman (2010) 102
bipartite (jewish) bible Carr (2004) 244, 245
chaeremon the stoic,on the egyptian priests Taylor and Hay (2020) 209
divine,torah/law Najman (2010) 102
egypt,allegorical interpretation of Birnbaum and Dillon (2020) 239
egypt,sojourn in Birnbaum and Dillon (2020) 239
exegesis,in alexandria Birnbaum and Dillon (2020) 239
interpretation Najman (2010) 102
law,mosaic (law of moses) Najman (2010) 102
law,natural Najman (2010) 102
law,oral Najman (2010) 102
law,unwritten Najman (2010) 102
luke,jesus Levine (2005) 149
luke,prophetic reading Levine (2005) 149
marriage,allegorical interpretation of Birnbaum and Dillon (2020) 239
marriage,types of Birnbaum and Dillon (2020) 239
moses,origin of torah reading Levine (2005) 149
moses Najman (2010) 102
nazareth,jesus in synagogue Levine (2005) 149
passivity,of reason Birnbaum and Dillon (2020) 239
perga Levine (2005) 149
pharaoh,as body-loving Birnbaum and Dillon (2020) 239
philo,intellectual and spiritual development of Birnbaum and Dillon (2020) 239
philo of alexandria,law of moses Najman (2010) 102
philo of alexandria Carr (2004) 244, 245
prayer,worship Levine (2005) 149
preacher,preaching Levine (2005) 149
prophets (books of) Levine (2005) 149
reason,as female Birnbaum and Dillon (2020) 239
reason,as passive Birnbaum and Dillon (2020) 239
reputation Birnbaum and Dillon (2020) 239
revelation Najman (2010) 102
rhodes Levine (2005) 149
sabbath,jesus in synagogues Levine (2005) 149
sabbath,qumran (essenes) Levine (2005) 149
sabbath Birnbaum and Dillon (2020) 239
sanctity of,bima Levine (2005) 149
schools Birnbaum and Dillon (2020) 239
sinai,revelation Najman (2010) 102
specialists in physical philosophy Birnbaum and Dillon (2020) 239
susanna,feminist concerns in story of Ashbrook Harvey et al (2015) 143
the body,love of Birnbaum and Dillon (2020) 239
theodotos inscription,leadership Levine (2005) 149
torah,mosaic Najman (2010) 102
torah,oral Najman (2010) 102
torah,written Najman (2010) 102
tripartite (jewish) bible' Carr (2004) 245
vettenos,theodotos family Levine (2005) 149
virtue,as active Birnbaum and Dillon (2020) 239
virtue,maleness of Birnbaum and Dillon (2020) 239
virtue,purification and Birnbaum and Dillon (2020) 239
women,capacity for virtue Ashbrook Harvey et al (2015) 143
writing,authoritative Najman (2010) 102
νοῦς Birnbaum and Dillon (2020) 239
φιλοσώματος Birnbaum and Dillon (2020) 239
φυσικός Birnbaum and Dillon (2020) 239
ἀρετή Birnbaum and Dillon (2020) 239