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Philo Of Alexandria, Hypothetica, 7.13

nanand, 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.

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

22 results
1. Hebrew Bible, Malachi, 2.7 (9th cent. BCE - 3rd cent. BCE)

2.7. כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃ 2.7. For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts."
2. Septuagint, 2 Maccabees, 2.14-2.15 (2nd cent. BCE - 2nd cent. BCE)

2.14. In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.' 2.15. So if you have need of them, send people to get them for you.'
3. Septuagint, 3 Maccabees, 7.13 (2nd cent. BCE - 2nd cent. BCE)

7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed.
4. Philo of Alexandria, On The Creation of The World, 128, 119 (1st cent. BCE - missingth cent. CE)

119. Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI.
5. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE)

2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors?
6. 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.
7. Philo of Alexandria, On The Contemplative Life, 75, 88, 32 (1st cent. BCE - missingth cent. CE)

32. And this common holy place to which they all come together on the seventh day is a twofold circuit, being separated partly into the apartment of the men, and partly into a chamber for the women, for women also, in accordance with the usual fashion there, form a part of the audience, having the same feelings of admiration as the men, and having adopted the same sect with equal deliberation and decision;
8. Philo of Alexandria, On The Life of Moses, 2.215-2.216 (1st cent. BCE - missingth cent. CE)

2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 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?
9. Philo of Alexandria, Hypothetica, 7.12 (1st cent. BCE - missingth cent. CE)

7.12. What 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;
10. Philo of Alexandria, On The Embassy To Gaius, 312, 156 (1st cent. BCE - missingth cent. CE)

156. Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices.
11. Philo of Alexandria, Allegorical Interpretation, 1.14 (1st cent. BCE - missingth cent. CE)

1.14. And the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.
12. 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.
13. Josephus Flavius, Jewish Antiquities, 4.302-4.304, 16.43 (1st cent. CE - 1st cent. CE)

4.302. 44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. 4.303. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin.
14. Josephus Flavius, Against Apion, 1.29, 1.209, 2.177 (1st cent. CE - 1st cent. CE)

1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.29. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 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;
15. Mishnah, Sotah, 7.7-7.8 (1st cent. CE - 3rd cent. CE)

7.7. How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer." 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin."
16. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE)

7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”"
17. New Testament, Acts, 13.15 (1st cent. CE - 2nd cent. CE)

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.
18. New Testament, John, 7.28, 8.20, 18.20 (1st cent. CE - 1st cent. CE)

7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.
19. New Testament, Luke, 2.46, 13.14 (1st cent. CE - 1st cent. CE)

2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!
20. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)

24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח 24b. a candelabrum bof five or of six or of eightlamps. bBut one may not fashiona candelabrum with bsevenlamps bevenif he constructs it bfrom other kinds of metalrather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. bRabbi Yosei bar Yehuda says: Also, one may not fashiona candelabrum bof wood, in the manner that the kings of the Hasmonean monarchy fashionedit. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages bsaid toRabbi Yosei bar Yehuda: bFrom thereyou seek to bring ba proof?There the branches of the candelabrum bwerecomprised of bspits [ ishippudin /i] of iron and they covered them with tin.Later, when bthey grew richerand could afford a candelabrum of higher-quality material, bthey fashioned them from silver.When bthey grew even richer, they fashioned them from gold.Still, Abaye proves from this ibaraitathat the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: bAnd is itreally bpermittedto form images of bthose attendantsconcerning bwhich it is impossible to reproduce their likeness? Isn’t it taughtin a ibaraitathat the verse: b“You shall not make with Megods of silver” (Exodus 20:19), comes to teach: bYou shall not make images of My attendants that serve before Me on high.Apparently, this includes the sun and the moon. bAbaye said:This does not include the sun and the moon, as bthe Torah prohibited onlythe fashioning of ban image ofall bfour facesof the creatures of the Heavenly Chariot btogether(see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: bHowever, ifthat is bso, letthe fashioning of an image of ba human face [ ipartzuf] alone be permitted. Why,then, bis it taughtin a ibaraita /i: bAll faces are permittedfor ornamental purposes, bexcept for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heardthat there is a different reason why one may not form an image of a human face, as the verse states: b“You shall not make with Me [ iiti /i]”(Exodus 20:19). This can be read as: bYou shall not make Me [ ioti /i].Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: bAnd is it permittedto form images of bother attendants? Isn’t it taughtin another ibaraitathat the verse: b“You shall not make with Megods of silver” (Exodus 20:19), teaches that byou shall not make images of My attendants that serve before Me on high, for example, iofanimand seraphim and the sacred iḥayyotand the ministering angels. Abaye said: The Torah prohibited onlythose battendants that arefound bin the upper Heaven,i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: bAnd is it permittedto form images of bthosebodies found bin the lower heaven? Isn’t it taughtin a ibaraita /i: “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b“that is in heaven”comes bto includethe bsun,the bmoon,the bstars, andthe bconstellations.The term b“above”serves bto include the ministering angels.Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: bWhen that ibaraita bis taught,it is in reference to the prohibition bagainst worshipping them.However, there is no prohibition against forming an image in their likeness.,The Gemara asks: bIfthat ibaraitais referring to bthe prohibition against worshipping them,then beven a tiny wormshould balsobe prohibited. The Gemara answers: bYes, it is indeed so, as it is taughtin the same ibaraitawith regard to the continuation of the verse, b“in the earth”comes bto include mountains and hills, seas and rivers, streams and valleys; “beneath”comes bto include a tiny worm.If so, it is indeed possible to explain that the entire ibaraitais referring to the prohibition against idol worship.,The Gemara raises yet another objection: bAnd is the mere fashioningof images of the celestial bodies bpermitted? Isn’t it taughtin another ibaraita /i: b“You shall not make with Megods of silver” (Exodus 20:19). This verse teaches that byou shall not make images of My attendants that serve before Me, for examplethe bsun,the bmoon,the bstars andthe bconstellations.This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of bRabban Gamliel is different, as others,i.e., gentiles, bfashionedthose images bfor him,and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: bButthere is the case of bRav Yehuda, as others fashioned for hima seal in the form of a human being, band Shmuel said to Rav Yehuda,who was his student: bSharp-witted one, blind this one’s eyes,i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: bThere,in the case of Rav Yehuda, bhis was a protruding seal,i.e., the image projected from the ring, and Shmuel prohibited it bdue tothe potential bsuspicionthat he had an object of idol worship in his hand. bAs it is taughtin a ibaraita /i: With regard to ba ring,if bits seal protrudes it is prohibited to place iton one’s finger, due to the suspicion of idol worship, bbut it is permitted to sealobjects bwith it.In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if bits seal is sunken, it is permitted to place iton one’s finger, bbut it is prohibited to sealobjects bwith it,as that creates a protruding image.,The Gemara asks: bAnd are we concerned aboutarousing bsuspicionin a case of this kind? bButwhat about that bcertain synagogue that had beendestroyed in Eretz Yisrael and its stones were brelocated andit was rebuilt so that it bsat in Neharde’a,and bthere was a statue [ iandarta /i]of the king bin it. Andnevertheless bRav and Shmuel and Shmuel’s father and Levi wouldall benter and pray there and they were not concerned aboutarousing bsuspicion.The Gemara answers: When bmanyJews are present it bis different,as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: bBut isn’t Rabban Gamliel an individual?According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: bSince he is the iNasi /i,the head of the Great Sanhedrin, bmanypeople bwerealways bfound with him,and therefore there was no room for suspicion. The Gemara suggests an alternative answer: bIf you wish, saythat these images were not whole; rather, they bwereformed bfrom piecesof images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: bIf you wish, say:Rabban Gamliel bdidthis bto teach himself,which is not prohibited, as bit is written: “You shall not learn to doafter the abominations of those nations” (Deuteronomy 18:9), which indicates: bHowever, you may learn to understand and to teach.In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strongMISHNA: /strong There was ban incidentin bwhich twowitnesses bcameto testify about the new moon, band they said: We sawthe waning moon bin the morning in the east, /b
21. Anon., Letter of Aristeas, 310

310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no
22. Septuagint, 4 Maccabees, 18.10-18.19

18.10. While he was still with you, he taught you the law and the prophets. 18.11. He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. 18.12. He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. 18.13. He praised Daniel in the den of the lions and blessed him. 18.14. He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.' 18.15. He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.' 18.16. He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.' 18.17. He confirmed the saying of Ezekiel, `Shall these dry bones live?' 18.18. For he did not forget to teach you the song that Moses taught, which says 18.19. `I kill and I make alive: this is your life and the length of your days.'

Subjects of this text:

subject book bibliographic info
acanthus leaves Levine (2005) 28
acmonia,julia severa inscription Levine (2005) 137
acts,synagogues,synagogues,asia minor Levine (2005) 137
acts,synagogues,synagogues,sermons Levine (2005) 630
aelia capitolina Levine (2005) 28
agatharchides,jerusalem temple practice Levine (2005) 28
alexandria Brooten (1982) 90, 91
alexandrian jewry Levine (2005) 89
am haaretz Levine (2005) 28
antioch-of-pisidia,archisynagogue Levine (2005) 137
apocrypha Sigal (2007) 146
arana,arona,bet arona,aron Levine (2005) 28
archisynagogue,priests Levine (2005) 137
archon Levine (2005) 137
aristobulus Taylor and Hay (2020) 268
art,pagan Levine (2005) 89
bet am Levine (2005) 28
bipartite (jewish) bible Carr (2004) 244, 245
chaeremon the stoic,on the egyptian priests Taylor and Hay (2020) 209
chora Levine (2005) 156
churches,byzantine period Levine (2005) 28
city-gate,forerunner of synagogue,functions Levine (2005) 28
donor,donation,individuals Levine (2005) 137
egypt,allegorical interpretation of Birnbaum and Dillon (2020) 239
egypt,sojourn in Birnbaum and Dillon (2020) 239
egypt Brooten (1982) 90
elders,dura europos Levine (2005) 137
elders,early torah reading Levine (2005) 89, 156
elders and synagogue,and amidah,instruction Levine (2005) 89, 156
eschatology Levine (2005) 28
exegesis,in alexandria Birnbaum and Dillon (2020) 239
exercises,student Carr (2004) 213
indigenous culture,resistance Carr (2004) 213
instruction,school,education Levine (2005) 89, 156
instrumenta (holy objects) Levine (2005) 28
judaizers Levine (2005) 89
leadership,priests Levine (2005) 137, 156
leadership,synagogue Levine (2005) 137, 156
luke,archisynagogue Levine (2005) 137
manetho Levine (2005) 28
marcus agrippa Levine (2005) 156
marriage,allegorical interpretation of Birnbaum and Dillon (2020) 239
marriage,types of Birnbaum and Dillon (2020) 239
midrash,and synagogue Levine (2005) 28
mnaseas of patara Levine (2005) 28
moses,origin of torah reading Levine (2005) 156
naaran basilical synagogue,basilical synagogue,priests Levine (2005) 137
naveh (hauran),arona Levine (2005) 28
naveh (hauran),priests Levine (2005) 137
nehardea Levine (2005) 89
nicolaus of damascus Levine (2005) 156
pagan,pagans,leadership Levine (2005) 137
passivity,of reason Birnbaum and Dillon (2020) 239
pharaoh,as body-loving Birnbaum and Dillon (2020) 239
pharisees Levine (2005) 28
philo,intellectual and spiritual development of Birnbaum and Dillon (2020) 239
philo Levine (2005) 89
philo of alexandria Carr (2004) 244, 245
pilgrims,pilgrimage,jerusalem Levine (2005) 28
prayer,diaspora synagogue/proseuche pre- Levine (2005) 630
prayer,instruction Levine (2005) 89, 137, 156
prayer,language Levine (2005) 28
prayer,priests Levine (2005) 89, 137, 156
prayer,qumran Levine (2005) 137
prayer,torah reading Levine (2005) 89
preacher,preaching Levine (2005) 156
priest,priests,donors Levine (2005) 137
priest,priests,dura europos Levine (2005) 137
priest,priests,first-century c.e. Levine (2005) 137
priest,priests,instruction Levine (2005) 89, 137, 156
priest,priests,qumran Levine (2005) 137
priest,priests,synagogue Levine (2005) 137
prophets,as category of books Carr (2004) 213
prophets,at city-gate Levine (2005) 28
proseuche (prayer house),diaspora,egypt Levine (2005) 89
qumran,study Levine (2005) 156
r. dosa b. hyrcanus Levine (2005) 28
r. ishmael b. elazar Levine (2005) 28
reason,as female Birnbaum and Dillon (2020) 239
reason,as passive Birnbaum and Dillon (2020) 239
reputation Birnbaum and Dillon (2020) 239
rome,therapeutae Levine (2005) 89
rome Levine (2005) 89
rosh knesset,as archisynagogue Levine (2005) 137
rosh knesset,torah reading Levine (2005) 137
sabbath,qumran (essenes) Levine (2005) 156
sabbath,worship Levine (2005) 28
sabbath Birnbaum and Dillon (2020) 239
sanctity,synagogue/proseuche Levine (2005) 630
sardis synagogue,priest Levine (2005) 137
schools Birnbaum and Dillon (2020) 239
specialists in physical philosophy Birnbaum and Dillon (2020) 239
stobi synagogue,inscription Levine (2005) 28
stobi synagogue Levine (2005) 28
study,communal Levine (2005) 156
susanna,feminist concerns in story of Ashbrook Harvey et al (2015) 143
susiya synagogue,priests Levine (2005) 137
the body,love of Birnbaum and Dillon (2020) 239
theodotos inscription,leadership Levine (2005) 137
therapeutae,sermon Levine (2005) 89
therapeutae,study Levine (2005) 156
tripartite (jewish) bible' Carr (2004) 245
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
women,pauls missionary activity Levine (2005) 28
women,synagogue attendance Levine (2005) 28
zion,mt. Levine (2005) 28
νοῦς Birnbaum and Dillon (2020) 239
φιλοσώματος Birnbaum and Dillon (2020) 239
φυσικός Birnbaum and Dillon (2020) 239
ἀρετή Birnbaum and Dillon (2020) 239