PHILO AND HOLY SCRIPTURE
OR
THE QUOTATIONS OF PHILO FROM THE BOOKS OF THE OLD TESTAMENT,

WITH INTRODUCTION AND NOTES
BY
HERBERT EDWARD RYLE, D.D.

QuickLinks (Internal):

• Bibliography (old and new)
• Quotation Formulae (TOC, general, Pentateuch, Moses, note on formulae, "sacred scriptures," "sacred word")
• Textual Variants (Philo MSS, Barthélemy's theory, Siegfried's categories, etc.)
• Indices (Katz, Comprehensive)

HULSEAN PROFESSOR OF DIVINITY,
PROFESSORIAL FELLOW OF KING'S.COLLEGE, CAMBRIDGE,
AND EXAMINING CHAPLAIN TO THE LORD BISHOP OF RIPON.

"Umbra in Lege: Imago in Evangelio:
Veritas in Coelo." ST AMBROSE.

London:
MACMILLAN AND CO.
AND NEW YORK.
1895
[All Rights reserved.]

Cambridge:
Printed by J. & C. F. Clay,
at the University Press

[[UPDATING RYLE's Introduction: proposals and strategies:
(1) correct the English of the electronic copy of the introduction;
(2) provide new IDs for Philonic writings and locations (check against more recent indices);
(3) cut and paste appropriate Greek coding for what the scanner jumbled;
(4) cut and paste Yonge's English translation of Greek passages;
(5) annotate any material that has significant problems (e.g. ps-Philonic, textual difficulties);
(6) do complete survey of the formulas (he gives selections) and add other relevant materials from texts unkown to Ryle -- Questions on Genesis/Exodus, On Animals, etc.;
(7) add a section on possible chronological significance of formulas of quotation
(8) Larger Project -- fill out the body of Ryle's volume, the actual quotations passage by passage, and update his textual notes with reference to better editions of Philo and of LXX/OG materials.
(9) Add a comprehensive index created from extant indices.

Members of the 2004 team to create an updated online Ryle include:
Virginia L Wayland [VLW]
Joseph Callaway

BIBLIOGRAPHICAL NOTE to the updated electronic version of Ryle:

For bibliography in general, see R.Radice & D.T.Runia, Philo of Alexandria: an Annotated Bibliography 1937-1986, Supplements to Vigiliae Christianae 8 (Brill 1988).

See also the following editions and indices:

Philonis Alexandrini Opera quae Supersunt, ed L. Cohn & P. Wendland & S. Reiter in 6 volumes , with a 7th volume of "Indices ad Philonis Alexandrini Opera" by J. Leisegang (Berlin: Reimerus 1896-1915, and 1926)

Loeb edition in 10 volumes by F.H.Colson & G.H.Whitaker (1929-1943), plus two supplementary volumes by R. Marcus (-1953), and an index in vol. 10 by J. W. Earp (London: Heinemann / Cambridge MA: Harvard 1962)

Biblia Patristica Supplément (Paris: Centre National de la Recherche Scientifique, 1982)

and these studies:

W.L. Knox, "Philo's Use of the Old Testament," JTS 41 (1940):30-34.

F.H. Colson, "Philo's Quotations From the Old Testament," JTS 41 (1940):237-51;

Peter Katz, Philo's Bible: the Aberrant Text of Bible Quotations in some Philonic Writings and its Place in the Textual History of the Greek Bible (Cambridge: University Press, 1950). [See Runia, Philo in Early Christian Literature 24-25, for a succinct survey of the relevant literature and arguments: "The historian of the Cairo Geniza, Kahle, was convinced that these quotations represented not only Philo's original text, but also reflected his Bible, so that we have evidence here of a Greek Bible that was adapted in order to confirm more to the Hebrew original [Kahle, Cairo Geniza (1959\2) 247-249]. Katz, in contrast, argued that the aberrent quotations were added later on the basis of the post-Philonic translations of Aquila, Symmachus and Theodotion by a Christian from the Antiochean school in the 5th century"; Barthélemy (see below) argues for a "Jewish" reviser in the early 3rd century]

Sidney Sowers, The Hermeneutics of Philo and Hebrews: A Comparison of the Interpretation of the Old Testament of Philo Judaeus and the Epistle to the Hebrews. John Knox: 1965.

D. BARTHÉLEMY, « Est-ce Hoshaya Rabba qui censura le 'Commentaire allégorique'? A partir des retouches faites aux citations bibliques, étude sur la tradition textuelle du Commentaire Allégorique de Philon» = pp 45-78 in Philon d'Alexandrie: Lyon 11-15 Septembre 1966, colloques nationaux du Centre National de la Recherche Scientifique (Paris 1967) and Études (1966), pp. 140-173 (the text of Aquila was used to re-hebraize Philo's quotations from the scriptures; the argument is summarized in Runia, Philo in Early Christian Literature 24-25).

G. E. Howard, "The 'Aberrant' Text of Philo's Quotations Reconsidered," Hebrew Union College Annual 44 (1973) 197-209 [unaware of Barthélemy's study; Barthélemy responds to Howard in Études d'histoire du texte de l'Ancien Testament, Orbis Biblicus et Orientalis 21 (Goettingen 1978) 390f].

V. NIKIPROWETZKY, Le Commentaire de l’Écriture chez Philon d'Alexandrie, Leyde, 1977 (with a valuable bibliography)

Gooding, David W. and Nikiprowetzky Valentin. "Philo's Bible in the De Gigantibus and Quod Deus : [Synoptic Comparison of Philo and LXX Texts; Comments on Greek Text]." Two Treatises of Philo of Alexandria., 89-125. Chico, Calif: Scholars Pr, 1983.

R. ARNALDEZ, «L'influence de la traduction des Septante sur le Commentaire de Philon», Études ACFEB, 1984, p. 251-266. ]]

[[vii]]

PREFACE.

If a Greek MS., dating from the 1st Cent. A.D., and containing large fragments of the Pentateuch, should some day be found in Egypt, the world would hail the discovery as one of immense value to Biblical scholarship, and of surpassing interest to all true lovers of literature. Such a discovery is not at all beyond the bounds of possibility.

But, in the meantime, we must not neglect the treasures which we already possess. Philo wrote in the first half of the 1st Cent. A.D.; and his extant writings contain most extensive quotations from the Pentateuch. In the present work the attempt is made to collect, arrange in order, and for the first time print in full, all the actual quotations from the books of the Old Testament to be found in Philo's writings, and a few of his typical paraphrases.

The quotations give us large fragments of the Greek Bible used by the most eminent Alexandrian Jew of that century. They exemplify the use which he made of Scripture for purposes of religious teaching. They illustrate the methods of quotation pursued by Jews of learning and piety [[viii]] who belonged to the same generation as the Apostles; and deserve, on that account, the close attention of all students of the New Testament and early Christian literature.

Deep interest in a subject, the importance of which will be apparent to every Bible reader, induced me to begin collecting for myself the quotations of Philo, without having any intention to publish them. It was however suggested that their publication might relieve fellow-labourers in the same field of the tedious drudgery, which the sifting and investigation of the material has involved. And it is with this desire that I venture to put forward the present book. It is a slight and unambitious contribution to the necessary task of collecting and classifying the available evidence bearing upon the text of the Holy Scriptures. My chief regret is that the work has not been in the hands of some more competent scholar, some expert (such as I can make no claim to be) in the literature of Philo or in the textual problems of the Septuagint. My best apology must be that, as no collection of Philo's quotations exists so far as I know which gives their text in full, there is some reason for letting others share in whatever benefit I hoped myself to derive from the completion of the task.

For the purpose of giving general assistance to students, I have added footnotes, dealing principally with the text of Philo's quotations compared with that of the Septuagint; and in the Introduction I have endeavoured to explain Philo's attitude towards Holy Scripture, and the character of the variations of his text from that of the Septuagint. At the close of the Introduction I have recorded the chief authorities upon which I have relied. Neither the philosophy [[ix]] of Philo, nor the text or genuineness of any of his writings, has come within the scope of the present work.

The compilation of the Index, which, it is hoped, will be helpful to students, has been a piece of self-denying labour contributed to the present volume by one who is a true fellow-learner.

It remains for me to acknowledge the kindness of Messrs Macmillan and Co. in undertaking to publish a book of so technical a character in the interest of Biblical studies.

My thanks are due to the printers and readers at the Cambridge University Press for the care and attention which bave characterised their share in its preparation.

HERBERT E. RYLE.
MEADOWCROFT, CAMBRIDGE.
Easter Eve, 1895.

[[xi]]
CONTENTS.

INTRODUCTION

Philo -- importance of (a) his date, (b) his method of quotation

§ I. PHILO'S TREATMENT OF HOLY SCRIPTURE

• (1-3) Scripture generally.
• The Pentateuch and Moses.
• The Pentateuch.
• (4-8) Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
• (9-11) Joshua..., Samuel-Kings ..., Job ..., Isaiah ..., Minor Prophets.
• (12) The Canon of Scripture.
• (13)The Apocrypha.

§ II. PHILO'S QUOTATIONS, AND THEIR VARIATIONS FROM THE TEXT OF THE SEPTUAGINT

• A. Variations arising from Philo's methods of teaching.
• B. Variations arising from Philo's disregard for verbal accuracy.
• C. Variations reproducing differences of rendering and reading:.
• (a) Philo's text and that of the chief Uncial MSS.,
• (b) the Old Latin, and Samaritan Versions,
• (c) the Lucianic Recension.
• D. Variations arising from errors in the existing text of Philo.

§ III. NOTE ON PHILO's FORMULAE OF QUOTA'I'ION.

§ IV. AUTHORITIES EMPLOYED IN THE PRESENT WORK [[xii]]

PHILO'S QUOTATIONS FROM

GENESIS
EXODUS
LEVITICUS
NUMBERS
DEUTERONOMY
JOSHUA
JUDGES
SAMUEL
KINGS, CHRONICLES
EZRA, JOB
PSALMS
PROVERBS
ISAIAH
JEREMIAH
HOSEA
JONAH
ZECHARIAH

APPENDIX

Philo and the Apocrypha

INDEX TO PHILO'S QUOTATIONS

[[xiii]]
INTRODUCTION.

The student of the Old Testament hardly needs to be reminded of the importance which attaches to Philo's use of the Jewish Scriptures. But when the period at which Philo wrote, and the extensive use which he made of the Sacred Writings, are taken into account, even the general reader will appreciate the interest which is aroused by this subject.

(a) Philo, the Jewish philosopher, was a native of Alexandria in Egypt. The precise dates of his birth and death are not known. He was appointed, as we learn from his Legatio ad Caium, a member of the Jewish Embassy to the Roman Emperor, Caius Caligula, in the year 40 A.D. He is generally supposed to have died about the year 50 A.D.; and it is conjectured that he was born about the year 30 B.C.\1/ He was of good family; and his brother was Alabarch of Alexandria, where he himself resided. His literary activity was immense; but in all his extant writings there is no trace of his having been affected by the spread of Christian teaching. He flourished a whole generation before the destruction of Jerusalem. His testimony to the Greek Bible is indisputably pre-Christian. In that fact lies the especial value of his Scriptural citations. For the existing MSS. of the Septuagint Translation of the Old Testament have all come down to us from Christian sources. The earliest copies are ecclesiastical books, written for use in Christian Churches. The [[xiv]] oldest, the celebrated Codex Vaticanus, belongs to the close of the 3rd, or to the first part of the 4th, cent. A.D.

\1/ This date is based upon two passages in Philo's Legatio ad Gaium: §1, ii. 545 = [1].1
῎Αχρι τίνος ἡμεῖς οἱ γέροντες ἔτι παῖδές ἐσμεν, and § 28, ii. 672 = [28].182
ἐγὼ δὲ φρονεῖν τι δοκῶν περιττότερον καὶ δι’ ἡλικίαν καὶ τὴν ἄλλην παιδείαν.

Philo's testimony to the Septuagint text has therefore the twofold value of being earlier, by more than two centuries, than our earliest extant MS.; and of being derived from a non-Christian, a Graeco-Judaic, source, separate in time and character from the great mass of other evidence.

(b) It is not only the early date of Philo's writings, but also the peculiar character of his quotations which lends them their especial interest in our eyes. Scarcely any writer has ever made such an extensive use of the Pentateuch as Philo: and, most fortunately for us, he has made use of it in a way which affords, on the whole, a favourable opportunity for the comparison of those passages which he quotes from his Greek Bible with the various types of text that have come down to us. His manner of using the Old Testament Scriptures is much more closely allied to that of the writers of the New Testament than to that of Josephus. The great Jewish historian, who was a generation junior to Philo, is equally dependent in his writings upon the Scriptures of his people; but his method of using them is markedly different; he does not quote, he paraphrases. We can scarcely discern the outline of the Scriptural passages beneath the copious, and not always perspicuous, style of the 'Antiquities.' Josephus wrote for Gentile readers, rather than for Jews.

Philo himself follows this plan of paraphrasing, rather than of quoting, in such treatises as the De Vita Mosis, and in his disquisitions upon the Laws, e.g. De Specialibus Legibus, But in his strictly exegetical books (comprised in the first volume of Mangey's edition) he quotes largely and freely, often making extensive excerpts.

To this class belong De Mundi Opificio, Sacr. Legum Allegoriae (in three books), De Cherubim, De Sacrificio Abelis et Caini, Quod deterius potiori insidiari soleat, De Posteritate Caini, De Gigantibus, Quod Deus sit immutabilis, De Agricultura Noe, [[xv]] De Plantatione Noe, De Ebrietate, De Sobrietate, De Confusione Linguarum; and the five treatises on Abraham, De Migratione Abrahami, Quis Rerum Divinarum heres sit, De Congressu quaerendae eruditionis gratia, De Profugis, De Mutatione Nominum; and the two on dreams, De Somniis.

[In this connection, the complicated situation with respect to the textual transmission of Philo's treatises requires comment. This has been explored in greatest detail by Katz (1950), and subsequently by Barthélemy (1967, 1978). The treatises showing the greatest evidence of revision towards Aquila in their biblical citations [with Barthélemy's coded numbers in brackets; note that MS witness "N" consists of excerpts, and is thus also put into brackets] are

• Leg Alleg 1 [2a] 10 passages in MSS UF[N] (not MAP Arm)
• Cherubim [3(part)] 3 passages in MSS UF (not MAPGH)
• Giants [7] 6 passages in MS U (not MAHP)
• Quod Deus [8] 24 passages in MSS UF[N] (not MAPGH)
• Agric [9(part)] 12 passages in MSS UF (not MAGH)
• Plant [10] 15 passages in MSS UF[N] GHM (all !)
• Sobriety [12] 9 passages in MSS F[N] GH (all !)
• Div Rer Sit [15] 19 passages in MSS [N] GHAP (not OB)
• Congr [16] 11 passages in MSS F[N] G (not MAH)
• Somniis 1 [19a] 9 passages in MSS F[N] GHP (not MAP\2)
• Virt (Fort, Human, Paenit, Nobilit) [26 a-d] 4 passages in MS G (not MAPHFS)

The complex chart in Barthélemy (1967) 178 attempts to analyze the situation with an eye to the question of how the individual tractates came to be gathered together (he posits two early Caesarian editions, associated with the library of Origen); the evidence seems to suggest that individual tractates (in scroll or mini-codex format) circulated for a long time, and came into various combinations as the extant MSS and versions (and lists) demonstrate. Barthélemy conjectures that the revision to Aquila's scriptural text form was produced by a Jewish editor, identified as Hoshaya Rabba, sometime in the early 3rd century.

NOTE: A similar problem may be present in (some of) the quotations of Justin Martyr, as evidenced by the long quotation and subsequent commentary on Micah 4.1-7 in Dialogue 109-110, where the lemma text is in close agreement with the "KAIGE-Theodotion" version of the Greek Minor Prophets that was found at Nahal Hever (ed Tov), but the subsequent comments are sometimes closer to the LXX/OG text.].

It is necessary to explain, though at no great length, Philo's attitude towards Scripture, and the chief causes of the variations in the text of his quotations from that of the Septuagint Version. The following is a brief outline of the discussion.

§ I. Philo's treatment of Holy Scripture.

(1) Scripture generally,
(2) The Pentateuch and Moses,
(3) The Pentateuch,
(4) Genesis,
(5) Exodus,
(6) Leviticus,
(7). Nunibers,
(8) Deuteronoiny,
(9) Joshua-Esther,
(10) Job, Psalms, Proverbs, Ecelesiastes, Song of Songs,
(11) Isaiah-Daniel, Minor Prophets,
(12) The Canon of Scripture,
(13) The Apocrypha.

§II. Philo's Quotations, and their variations from the text of the Septuagint.

A. Variations arising from his metliod of teaching,
B. Variations arising from his disregard for verbal accuracy,
C. Variations reproducing differences of rendering and reading,
D. Variations due to errors in the existing text of Philo's works.

§III. Note on Philo's formulas of quotation.

§IV. Authorities employed in the present work. [[xv]]

§ I. PHILO'S TREATMENT OF HOLY SCRIPTURE.

(1) SCRIPTURE GENERALLY.

Philo's opinion upon the sacred and inspired character of the Jewish Scriptures may be inferred from the terms by which he refers to them. It would be easy to multiply examples to an almost unlimited degree. The following are examples, selected almost at haphazard, of the commonest phrases employed by Philo. [RAK: this list needs to be filled out completely, references checked, Greek and English supplied, and analyzed with reference to possible clusters in various groups of writings.]

1. Scriptures (grafai):

• Holy (ierai): [Note (from Runia citing Barthélemy (1967) 61-62) -- "At least 10 times in Somn. 1 the words 'as Moses says' vel sim. are changed to 'as Holy scripture says,' i.e. objection is made to the conception that Moses was the author of the Torah."]
• Most Holy (ierwtatai) -- only in Abr 4

2. Books (bibloi):

• Holy (ierai),
• Most Holy (ierwtatai) -- (3) Sobr 17, Mos 2.45, Virt 95
  

3. Writing (gramma, epigramma):

• Holy (ieroi),
• Most Holy (ierwtatoi), -- (3) Quod Deus 6, Migr Abr 139, Somn 1.241
• Most Worthy (axio )
  

4. Word (logos):

• Holy/Sacred (ieros),
• Most Holy (ierwtatos) -- ConfLing 97, 148; Fug 117; Quod omn 2 (Pythag)
• Divine (qeios),
• Prophetic (profetikos)
  

5. Oracle (logion):

• Inspired
• Most Holy -- Somn 1.164
  

6. Oracle(s) (crhsmos, crhsmoi):

• Holy (ieros), Somn 2.221,
• Most Holy (ierwtatos) -- LegAlleg 3.129, ConfLing 143, MutNom 152
• Sacred (ierofanthqeis) -- Quod Deus 62, Somn 1.207
• True (alhqhs) -- Cherub 108, Congr 13(?), Mos 2.285

Verbs: marturein, crhsan

[01] "(In) (the) Holy Scriptures" [completed] = en ieraiV grafaiV

Quis rerum divinarum heres sit 106:
A(\ SUMBOLIKW=S DA/MALIS, KRIO/S, AI)\C E)N I(ERAI=S GRAFAI=S W)NOMA/SQHSAN (&Gen. 15, 9$).
Quis rerum divinarum heres sit 159 [§ 32, i. 495]
PARO\ KAI\ E)N I(ERAI=S GRAFAI=S LE/GETAI: "1EI)=DEN O( QEO\S TA\ PA/NTA O(/SA E)POI/HSEN, KAI\ I)DOU\ KALA\ LI/AN"2 (&Gen. 1, 31$)
Quis rerum div. heres 286 :
NHS OU)X H(\N AI( PO/LEIS A)/GOUSI ME/MNHTAI, SAFE/S E)STI TOI=S E)NTUGXA/NOUSI
TAI=S I(ERAI=S GRAFAI=S: MEGA/LOUS <GA\R> KAI\ BAREI=S POLE/MOUS *)ABRAA\M A)NEDE/CATO, OU(\S KAQH|RHKW\S FAI/NETAI. KAI\ H( TH=S PATRW/|AS ME/NTOI GH=S
De fuga et inventione 4:
TW=N TRIW=N TOU/TWN AI)TIW=N E)/STIN EU(REI=N E)N TAI=S I(ERAI=S GRAFAI=S
U(POMNH/MATA. O( GOU=N A)SKHTH\S *)IAKW\B MI/SEI ME\N TO\N PENQERO\N *LA/BAN,
De Abrahamo 121:
O(\S E)N TAI=S | I(ERAI=S GRAFAI=S KURI/W| O)NO/MATI KALEI=TAI O( W)/N,
De decalogo 37
O(/TI BOU/LETAI KA/LLISTON A)NADIDA/CAI MA/QHMA TOU\S E)NTUGXA/NONTAS TAI=S I(ERAI=S GRAFAI=S, W(S A)/RA KAQ' AU(TO\N EI(=S E(/KASTOS, O(/TAN H)=| NO/MIMOS KAI\ QEW=| KATAPEIQH/S, I)SO/TIMO/S E)STIN O(/LW| E)/QNEI POLUANQRWPOTA/TW|,
De specialibus legibus 1.214:
KAI\ A)/LLOUS OU)K O)LI/GOUS TW=N DIANOI/A| MA=LLON H)\ O)FQALMOI=S TAI=S I(ERAI=S GRAFAI=S E)NTUGXANO/NTWN E)PIZHTH/SEIN: E)A\N ME\N OU)=N E)PISKEYA/MENOI PIQANWTE/RAN AI)TI/AN EU(/RWSIN, E(AUTOU/S TE KAI\ H(MA=S W)FELH/SOUSIN:
De specialibus legibus 2.104:
H(\N A(/PANTI ME/REI TH=S NOMOQESI/AS SUNUFAI/NEIN A)CIOI= TOI=S E)NTUGXA/NOUSI TAI=S I(ERAI=S GRAFAI=S KOINWNIKA\ KAI\ XRHSTA\ E)NSFRAGIZO/MENOS H)/QH.

[02] "(In) (the) (Most) Holy Books" -- ai ierai bibloi, en (taiV) ieraiV bibloiV

1. Philo Judaeus Phil., De cherubim 124:
As all things then are confessed to be the possessions of God, and proved to be so by sound reasonings and testimonies, which cannot possibly be convicted of bearing false witness, for they are the sacred oracles which Moses has recorded in the Holy Scriptures that bear witness; we must deprecate that mind which fancied that that which originated in a meeting with the outward sense was his own property, and which called it Cain, and said, "I have gotten a man by means of God," in this also greatly erring.
XRHSMOI\ GA/R, OU(\S E)N I(ERAI=S BI/BLOIS *MWUSH=S A)NE/GRAYEN, OI( MARTUROU=NTE/S EI)SI—,

2. Philo Judaeus Phil., Quod deterius potiori insidiari soleat 161 [§ 44, i. 222]:
But the tent of Moses being symbolically considered, the virtue of man shall be thought worthy of appellation, not of real existence, being only an imitation, a copy made after the model of that divine tabernacle, and consistent with these facts is the circumstance that Moses when he is appointed to be the God of Pharaoh, was not so in reality, but was only conceived of as such in opinion, "for I know that it is God who gives and bestows favours, (161) but I am not able to perceive that he is given, and it is said in the sacred scriptures, "I give thee as a God to Pharaoh," and yet what is given is the patient, not the agent; but he that is truly living must be the agent, and beyond all question cannot be the patient.
LE/GETAI DE\ E)N I(ERAI=S BI/BLOIS: "1DI/DWMI/ SE QEO\N *FARAW/"2
(&Exod. 7, 1$),

4. Philo Judaeus Phil., De posteritate Caini 158:
For it is said in the sacred scriptures, that "Moses having taken the calf burnt it with fire, and broke it up into small pieces, and threw the pieces into the water and caused the children of Israel to drink thereof." (Yonge; Ex 32.20)
LE/GETAI GA\R E)N I(ERAI=S BI/BLOIS, O(/TI "1LABW\N *MWUSH=S TO\N
MO/SXON KATE/KAUSE PURI\ KAI\ KATH/LESE LEPTO\N KAI\ E)/SPEIREN E)PI\ TO\ U(/DWR,

5. Philo Judaeus Phil., De ebrietate 208:
again at no great distance of time is represented in the sacred scriptures as reconciled to him remembering that passion which breaks down the appetites in the day of his perishable creation, not in the imperishable light of the uncreated luminary; for it is said that it was Pharaoh's birthday, [Yonge; Gen 40.20]
OU)K EI)S MAKRA\N KATALLATTO/MENOS E)N TAI=S I(ERAI=S BI/BLOIS EI)SA/GETAI TOU= TA\S E)PIQUMI/AS A)NARRHGNU/NTOS PA/QOUS U(POMNHSQEI\S E)N H(ME/RA| GENE/SEWS FQARTH=S

6. Philo Judaeus Phil., De sobrietate 17:
Who then of those persons, who are acquainted with the sacred scriptures, is ignorant that the wise Abraham is represented as less long lived than almost any one of his ancestors? And yet of all those who lived to the most extreme old age there is not one, as I think, who is called an elder, but he alone has this title given to him. Therefore, the sacred scriptures say, that "Abraham was now old and advanced in years," and, "The Lord blessed Abraham in all things."
TI/S OU)=N A)GNOEI= TW=N E)NTETUXHKO/TWN TAI=S I(ERWTA/TAIS BI/BLOIS, O(/TI SXEDO\N TW=N PROGO/NWN E(AUTOU= PA/NTWN O( SOFO\S *)ABRAA\M O)LIGOXRONIW/TATOS EI)SA/GETAI; KA)KEI/NWN ME/N,

7. Philo Judaeus Phil., De confusione linguarum 2:
"Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them." (Yonge; accusation against Jews)
I)DOU\ GA\R AI( I(ERAI\ LEGO/MENAI BI/BLOI PAR' U(MI=N KAI\ MU/QOUS PERIE/XOUSIN, E)F' OI(=S EI)W/QATE GELA=N, O(/TAN A)/LLWN DIECIO/NTWN A)KOU/HTE.

8. Philo Judaeus Phil., De confusione linguarum 149:
And I also admire the things which are spoken under divine inspiration in the books of Kings, according to which those who flourished many generations afterwards and lived in a blameless manner, are spoken of as the sons of David who wrote hymns to God; though, during his lifetime, even their great grandfathers had not yet been born. [Yonge; 2 Ezr 8.2 !]
A)/GAMAI KAI\ TW=N E)N BASILIKAI=S BI/BLOIS I(EROFANTHQE/NTWN, KAQ' A(\S OI( POLLAI=S GENEAI=S U(/STERON A)KMA/SANTES

9. Philo Judaeus Phil., De migratione Abrahami 14:
Very beautifully therefore has the sacred interpreter of God's will entitled one entire holy volume of the giving of the law, the Exodus, having thus found out an appropriate name for the oracles contained therein. For being a man desirous of giving instruction and exceedingly ready to admonish and correct, he desires to remove the whole of the people of the soul as a multitude capable of receiving admonition and correction from the country of Egypt, that is to say, the body, and to take them out from among its inhabitants, thinking it a most terrible and grievous burden that the mind which is endowed with the faculty of sight should be oppressed by the pleasures of the flesh, and should obey whatever commands the relentless desires choose to impose upon it.
(15.) E)/RWTI KATESXHME/NON TW=| PRO\S TA\ AI)SQHTA\ KAI\ QNHTA\ R(E/PONTI. PAGKA/LWS OU)=N O( I(EROFA/NTHS MI/AN TH=S NOMOQESI/AS O(/LHN I(ERA\N BI/BLON *)ECAGWGH\N A)NE/GRAYEN OI)KEI=ON O)/NOMA EU(RA/MENOS TOI=S PERIEXOME/NOIS XRHSMOI=S: A(/TE

10. Philo Judaeus Phil., Quis rerum divinarum heres sit 258:
An instance of the fourth kind of trance is the one which we are now considering: "And about the setting of the sun a trance fell upon Abraham," he being thrown into a state of enthusiasm and inspired by the Deity. But this is not the only thing which shows him to have been a prophet, but also the express words which are engraven in the sacred scriptures as on a pillar. [Yonge; Gen 20.7]
A)LLA\ KAI\ GRA/MMA R(HTO\N E)STHLITEUME/NON <E)N> I(ERAI=S
BI/BLOIS,

11. Philo Judaeus Phil., De somniis 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?
KAI\ KAQEDEI=SQE E)N TOI=S SUNAGWGI/OIS U(MW=N, TO\N EI)WQO/TA QI/ASON A)GEI/RONTES KAI\ A)SFALW=S TA\S I(ERA\S BI/BLOUS A)NAGINW/SKONTES KA)\N EI)/ TI MH\ TRANE\S EI)/H DIAPTU/SSONTES KAI\ TH=| PATRI/W|

13. Philo Judaeus Phil., De Abrahamo 156:
But we must now proceed to speak of that which is the most necessary part of all, the advantage which we derive from the eyes. For it is to sight alone of the external senses that God has caused light to arise, which is both the most beautiful of all existing things, and is, moreover, the first thing which is pronounced in the sacred scriptures to be good. [Yonge; Gen 1.4]
O(\ KAI\ TW=N O)/NTWN E)STI\ KA/LLISTON KAI\ PRW=TON E)N I(ERAI=S BI/BLOIS W)NOMA/SQH KALO/N

14. Philo Judaeus Phil., De Abrahamo 177:
But the action of the father, even though it was not ultimately given effect to, is nevertheless recorded and engraved as a complete and perfect sacrifice, not only in the sacred scriptures, but also in the middle of those who read them. [Yonge; on the sacrifice of Isaac]
TW=| D' H)/DH KAI\ H( PRA=CIS, EI) KAI\ MH\ TO\ TE/LOS E)PHKOLOU/QHSEN,
O(LO/KLHROS KAI\ PANTELH\S OU) MO/NON E)N TAI=S I(ERAI=S BI/BLOIS A)LLA\ KAI\ E)N TAI=S TW=N A)NAGINWSKO/NTWN DIANOI/AIS A)NA/GRAPTOS E)STHLI/TEUTAI.

15. Philo Judaeus Phil., De Abrahamo 258:
And there are evidences of these assertions to be seen in the holy scriptures; which it is impossible should be convicted of false witness, and they tell us that Abraham, having wept a short time over his wife's body, soon rose up from the corpse;
MARTURI/AI DE\ TOU/TWN E)N TAI=S I(ERAI=S BI/BLOIS KATA/KEINTAI, A(\S OU) QE/MIS YEUDOMARTURIW=N A(LW=NAI, MHNU/OUSAI O(/TI BRAXE/A

16. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 11 line 1. (Browse)
(12.) SUNI/SASI D' OI( TAI=S I(ERAI=S BI/BLOIS E)NTUGXA/NONTES, A(\S OU)K A)/N, EI) MH\ TOIOU=TOS E)PEFU/KEI, SUNE/GRAYEN U(FHGHSAME/NOU QEOU= KAI\ PARE/DWKE TOI=S A)CI/OIS

17. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 36 line 4. (Browse)
E)NTAUQOI= KATE/MEINAN KAI\ TA\S I(ERA\S BI/BLOUS LABO/NTES A)NATEI/NOUSIN A(/M' AU)TAI=S KAI\ TA\S XEI=RAS EI)S OU)RANO/N, AI)TOU/MENOI TO\N QEO\N MH\ DIAMARTEI=N TH=S PROQE/SEWS: O( D' E)PI- (5)

18. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 45 line 3. (Browse)
PLEI/WN D' E)STI\N E(/TEROS, O(\N AU)TAI\ PERIE/XOUSIN AI( I(ERW/TATAI
BI/BLOI, PRO\S A(\S H)/DH TREPTE/ON, EI)S E)/NDEICIN TH=S TOU= SUGGRA/YANTOS A)RETH=S.

19. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 59 line 5. (Browse)
TO\N DE\ TRO/PON TH=S SWTHRI/AS, W(S AI( I(ERAI\ BI/BLOI PERIE/XOUSIN, A)/CION (5)
(60.) I(STORHQH=NAI DIA/ TE MEGALOURGI/AN KAI\ A(/MA BELTI/WSIN H)QW=N. NOMISQEI\S

20. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 96 line 1. (Browse)
KEXRUSWME/NH POLUTELW=S E)/NDOQE/N | TE KAI\ E)/CWQEN, H(=S E)PI/QEMA W(SANEI\ PW=MA TO\ LEGO/MENON E)N I(ERAI=S BI/BLOIS I(LASTH/RION. TOU/TOU MH=KOS ME\N KAI\ PLA/TOS MEMH/NUTAI, BA/QOS D' OU)DE/N, E)PIFANEI/A| GEWMETRIKH=| MA/LISQ'

21. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 188 line 2. (Browse)
OU)K A)GNOW= ME\N OU)=N, W(S PA/NT' EI)SI\ XRHSMOI/, O(/SA E)N TAI=S
I(ERAI=S BI/BLOIS A)NAGE/GRAPTAI, XRHSQE/NTES DI' AU)TOU=: LE/CW DE\ TA\ I)DIAI/TERA, PRO/TERON EI)PW\N E)KEI=NO: TW=N LOGI/WN TA\ ME\N E)K PROSW/POU TOU= QEOU=

22. Philo Judaeus Phil., De decalogo. {0018.023} Section 1 line 2. (Browse)
*TOU\S BI/OUS TW=N KATA\ *MWUSE/A SOFW=N A)NDRW=N, OU(\S A)RXHGE/TAS TOU= H(METE/ROU E)/QNOUS KAI\ NO/MOUS A)GRA/FOUS AI( I(ERAI\ BI/BLOI
DHLOU=SIN, E)N TAI=S PROTE/RAIS SUNTA/CESI MEMHNUKW\S KATA\ TA\ A)KO/LOUQA

23. Philo Judaeus Phil., De decalogo. {0018.023} Section 155 line 1. (Browse)
DE/KA LO/GOI KEFA/LAIA NO/MWN EI)SI\ TW=N E)N EI)/DEI PAR' O(/LHN TH\N NOMOQESI/AN E)N TAI=S I(ERAI=S BI/BLOIS A)NAGRAFE/NTWN. O( ME\N PRW=TOS TW=N PERI\ MONARXI/AS:

24. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 2 section 151 line 1. (Browse)
A)RIQMW=| TE KAI\ TA/CEI KATA\ TO\N H(LIAKO\N KU/KLON DUNA/MEI PRW=TO/S E)STI,
DIO\ KAI\ PRW=TOS E)N TAI=S I(ERAI=S BI/BLOIS A)NAGE/GRAPTAI. AI)/TION DE\ W(/S GE
OI)=MAI TO/DE:

25. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 4 section 175 line 1. (Browse)
TAU/THN TH\N PRO/STACIN A)NA/GRAPTON AI( I(ERAI\ BI/BLOI PERIE/XOUSIN EI)S TH\N TW=N KAQ' E(KA/STHN GENEA\N A)RXO/NTWN DIDASKALI/AN,

26. Philo Judaeus Phil., De virtutibus. {0018.025} Section 34 line 1. (Browse)
(35.) *TW=N DE\ LEXQE/NTWN SAFESTA/THN PI/STIN AI( I(ERAI\ BI/BLOI PERI-
E/XOUSIN. E)/QNOS POLUANQRWPO/TATO/N E)STIN *)/ARABES, OI(=S O)/NOMA PALAIO\N H)=N

27. Philo Judaeus Phil., De virtutibus. {0018.025} Section 95 line 5. (Browse)
A(\S A)NAGRA/PTOUS STHLITEU/OUSIN AI( I(ERW/TATAI BI/BLOI, KAI\ PROSE/TI BOW=N KAI\ PROBA/TWN KAI\ AI)GW=N TA\ PRWTO/TOKA MH\

28. Philo Judaeus Phil., De virtutibus. {0018.025} Section 201 line 2. (Browse)
(202.) *)EGE/NETO DE/ TIS TW=N META\ TAU=TA SFO/DRA DOKI/MWN A)NH\R O(SIW/TATOS, OU(= TH\N EU)SE/BEIAN A)NA/GRAPTON H)CI/WSEN <EI)=NAI> E)N I(ERAI=S BI/BLOIS O( TOU\S NO/MOUS DIATACA/MENOS: O(\S E)N TW=| MEGA/LW| KATAKLUSMW=|

29. Philo Judaeus Phil., De aeternitate mundi. {0018.029} Section 19 line 3. (Browse)
O( TW=N *)IOUDAI/WN NOMOQE/THS *MWU+SH=S GENHTO\N KAI\ | A)/FQARTON E)/FH TO\N KO/SMON E)N I(ERAI=S BI/BLOIS: EI)SI\ DE\ PE/NTE, W(=N TH\N PRW/THN E)PE/GRAYE *GE/NESIN,

cf also 3. Philo Judaeus Phil., De posteritate Caini. {0018.006} Section 1 line 3. (Browse)
NUNI\ DIAPORW=MEN, EI) XRH\ TW=N E)N TAI=S DIERMHNEUQEI/SAIS BI/BLOIS U(PO\ *MWUSE/WS TROPIKW/TERON A)KOU/EIN, TH=S E)N TOI=S O)NO/MASI PROXEI/ROU FANTASI/AS POLU\ TA)LHQOU=S A)PA|DOU/SHS.

cf also 12. Philo Judaeus Phil., De Abrahamo. {0018.020} Section 1 line 1. (Browse)
*TW=N I(ERW=N NO/MWN E)N PE/NTE BI/BLOIS A)NAGRAFE/NTWN H( PRW/TH KALEI=TAI KAI\ E)PIGRA/FETAI *GE/NESIS

[03] "The Holy Writings" = to ierwtaton gramma

1. Philo Judaeus Phil., Quod deus sit immutabilis. {0018.008} Section 6 line 4. (Browse)
ὥστ’ εἶναι „τὸν δεδομένον δίδωμι“, κατὰ τὸ ὶερώτατον Μωυσέως γράμμα τοῦτο [Num 28.2] "1TA\ DW=RA/ MOU, DO/MATA/ MOU, KARPW/MATA/ MOU DIATHRH/SETE PROSFE/REIN E)MOI/"2 (&Num. 28, 2.$)

For in the first book of the Kingdoms, she speaks in this manner: "I give you him as a gift" (1 Sam. 1.11 [see also1.28, 2.20]),  the expression "as a gift" being equivalent to, "I give [back] that which was given," in accord with this most holy word of Moses [Num 28.2 on offerings to God]  (-adapted from Yonge)
(Quod Deus immutab. § 2, i. 273 = [2].6 -- note that MS D of Philo is quite different here, and does not have the explicit reference to 1 Samuel or to Moses -- ἔφη γάρ δοτὸν ὄντα δίδωμι αὐτὸν τῶι δόντι θεῶι κατὰ τὸ ὶερώτατον τοῦ νόμου πρόσταγμα τὸ φάσκον [then Num 28.2]  For she said "since he is a gift, I give him to the God who gave" in accord with the most holy commandment of the law which said ....).

2. Philo Judaeus Phil., De migratione Abrahami. {0018.014} Section 139 line 3. (Browse)
O( NOU=S A)PODW/SEI TO\ TE/LOS TW=| TELESFO/RW| QEW=| KATA\ TO\ I(ERW/TATON GRA/MMA: NO/MOS GA/R E)STI TO\ TE/LOS EI)=NAI KURI/OU (&Num.
&31, 28 sqq.$).

3. Philo Judaeus Phil., Quis rerum divinarum heres sit. {0018.015} Section 258 line 4. (Browse)
A)LLA\ KAI\ GRA/MMA R(HTO\N E)STHLITEUME/NON <E)N> I(ERAI=S BI/BLOIS, H(NI/KA TIS E)PEXEI/RHSE TH\N E)K FU/SEWS A)/RXOUSAN A)RETH/N,

4. Philo Judaeus Phil., De somniis. {0018.019} Book 1 section 241 line 2. (Browse)
(241.) DIO\ KAI\ AU)TO/S FHSIN: "1E)GW/ EI)MI O( QEO/S"2, OU(= TH\N EI)KO/NA W(S E)ME\ PRO/TERON E)QEA/SW KAI\ STH/LHN E)PI/GRAMMA E)GKOLA/YAS I(ERW/TATON A)NE/QHKAS (&Gen. 31, 13$): TO\ DE\ E)PI/GRAMMA E)MH/NUEN, O(/TI MO/NOS E(/STHKA E)GW\

6. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 1 section 23 line 5. (Browse)
H(\N E)N TOI=S LEGOME/NOIS I(EROI=S GRA/MMASIN E)PIDEI/KNUNTAI KAI\ DIA\ TH=S TW=N ZW/|WN A)PODOXH=S, A(\ KAI\ QEW=N TIMAI=S GERAI/ROUSI:

7. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 290 line 2. (Browse)
QAUMASIW/TATON DE\ KAI\ TO\ TE/LOS TW=N I(ERW=N GRAMMA/TWN, O(\ KAQA/PER E)N TW=| ZW/|W| KEFALH\ TH=S O(/LHS NOMOQESI/AS E)STI/N.

8. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 292 line 3. (Browse)
TOU= BASILE/WS KAI\ NOMOQE/TOU KAI\ A)RXIERE/WS KAI\ PROFH/TOU *MWUSE/WS DIA\ TW=N I(ERW=N GRAMMA/TWN MNHMONEU/ETAI.

9. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 2 section 159 line 2. (Browse)
LE/GETAI DE\ KA)KEI=NO TOI=S E)CHGHTAI=S TW=N I(ERW=N GRAMMA/TWN, O(/TI H( ME\N A)/ZUMOS TROFH\ DW/RHMA FU/SEW/S E)STIN, H( D' E)ZUMWME/NH TE/XNHS E)/RGON:

10. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 2 section 238 line 2. (Browse)
O(/QEN E)N TOI=S I(EROI=S GRA/MMASIN OU) MO/NON PROEDRI/AS E)CI/STASQAI DIEI/RHTAI NE/OUS PRESBU/TAIS, A)LLA\ KAI\ PARIOU=SIN U(PANI/STASQAI POLIA\N GH/RWS AI)DOUME/NOUS

11. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 4 section 161 line 6. (Browse)
NO/MOIS I(EROI=S: AI( GA\R MAKROXRO/NIOI SUNH/QEIAI FILI/AN A)/DOLON KAI\ KAQARA\N OU) PRO\S A)NQRW/POUS MO/NON A)LLA\ KAI\ PRO\S I)DE/AS A)CIERA/STOUS GRAMMA/TWN A)POTELOU=SI. TOUTI\ DE\ SUMBH/SETAI, E)A\N MH\ E(TE/ROU GRA/MMASI

12. Philo Judaeus Phil., De specialibus legibus. {0018.024} Book 4 section 162 line 1. (Browse)
OU) PRO\S A)NQRW/POUS MO/NON A)LLA\ KAI\ PRO\S I)DE/AS A)CIERA/STOUS GRAMMA/TWN A)POTELOU=SI. TOUTI\ DE\ SUMBH/SETAI, E)A\N MH\ E(TE/ROU GRA/MMASI KAI\ U(POMNH/MASIN O( A)/RXWN A)LL' OI(=S AU)TO\S E)/GRAYEN E)NTUGXA/NH|:

13. Philo Judaeus Phil., De praemiis et poenis + De exsecrationibus. {0018.026} Section 79
(80.) <*PERI\ EU)XW=N KAI\ EU)LOGIW=N.> (t1)
*** MARTURI/A DE\ SAFH\S E)N TOI=S I(EROI=S A)NA/KEITAI GRA/MMASI. (1)
LE/GE TA\S EU)XA\S PRO/TERON, A(\S "1EU)LOGI/AS"2 EI)/WQEN O)NOMA/ZEIN. E)A/N, FHSI/,

14. Philo Judaeus Phil., De vita contemplativa. {0018.028} Section 28 line 2. (Browse)
(29.) TO\ DE\ E)C E(WQINOU= ME/XRIS E(SPE/RAS DIA/STHMA SU/MPAN AU)TOI=S E)STIN A)/SKHSIS: E)NTUGXA/NONTES GA\R TOI=S I(EROI=S GRA/MMASI FILOSOFOU=SI TH\N PA/TRION FILOSOFI/AN A)LLHGOROU=NTES

15. Philo Judaeus Phil., De vita contemplativa. {0018.028} Section 75 line 7. (Browse)
ZHTEI= TI TW=N E)N TOI=S I(EROI=S GRA/MMASIN H)\ KAI\ U(P' A)/LLOU PROTAQE\N E)PILU/ETAI, FRONTI/ZWN ME\N OU)DE\N E)PIDEI/CEWS—OU) GA\R TH=S E)PI\ DEINO/THTI LO/GWN EU)KLEI/AS O)RE/GETAI—,

16. Philo Judaeus Phil., De vita contemplativa. {0018.028} Section 78 line 2. (Browse)
(79.) AI( DE\ E)CHGH/SEIS TW=N I(ERW=N GRAMMA/TWN GI/NONTAI DI' U(PONOIW=N E)N A)LLHGORI/AIS: A(/PASA GA\R H( NOMOQESI/A DOKEI= TOI=S A)NDRA/SI TOU/TOIS E)OIKE/NAI ZW/|W| KAI\ SW=MA ME\N E)/XEIN

17. Philo Judaeus Phil., Legatio ad Gaium. {0018.031} Section 195 line 5. (Browse)
E)/XEIS A)NDRO\S EU)GENOU=S PA/QOS GNH/SION H)\ OU)K E)NETRA/FHS OU)DE\ E)NHSKH/QHS TOI=S I(EROI=S GRA/MMASIN. E)LPI/DWN EI)SI\ PLH/REIS OI( O)/NTWS EU)GENEI=S, KAI\ OI( NO/MOI TOI=S E)NTUGXA/NOUSI MH\ XEI/LESIN A)/KROIS E)LPI/DAS A)GAQA\S DHMIOURGOU=SIN.

18. Philo Judaeus Phil., Quaestiones in Exodum. {0018.035} Book 1 fragment 6 line 5. (Browse)
*(UPERBOLH=S DE\ KAI\ E)LLEI/YEWS ME/SON TO\ AU)TARKE/S, E)N W(=| TO\
I(ERO\N GRA/MMA PERIE/XETAI TO\ ‘*MHDE\N A)/GAN’.

19. Philo Judaeus Phil., Quaestiones in Exodum. {0018.035} Book 2 fragment 19 line 3. (Browse)
A)=QLON GA\R TOI=S TO\ I(ERO\N GRA/MMA TOU= NO/MOU FULA/TTOUSI
PARE/XEI TO\N A)RXAIO/TERON NO/MON TH=S A)QANA/TOU FU/SEWS,

20. Philo Judaeus Phil., Quaestiones in Exodum. {0018.035} Book isf fragment 8 line 1. (Browse)
(9.) *TOU\S E)NTUGXA/NONTAS TOI=S I(EROI=S GRA/MMASIN OU) DEI= SULLA-
BOMAXEI=N A)LLA/, PRO\ TW=N O)NOMA/TWN KAI\ R(HMA/TWN, TH/N TE

[04] "The Holy/Sacred Word" -- ὁ ἱερὸς λόγος [51 in nom sg, 3 nom pl; 5 in accus sg, 3 accus pl; 3 gen sg, 8 gen pl; primarily in allegorical treatises!]

Legum allegoriarum 1.76
παρὸ καὶ δεῖται ὁ ἱερὸς λόγος ᾿Ααρὼν τοῦ θεοφιλοῦς Μωυσέως ἰάσασθαι τὴν τροπὴν τῆς Μαριάμ

Legum allegoriarum  2.105
παραινεῖ μέντοι ὁ ἱερὸς λόγος ἐν Λευιτικῷ (Lev. 11, 21)

Legum allegoriarum 3.11 [4 (in original Ryle)]
τετρισὶ γὰρ καιροῖς τοῦ ἐνιαυτοῦ ὀφθῆναι πᾶν ἀρσενικὸν ἐναντίον κυρίου τοῦ θεοῦ Ἰσραὴλ ὁ ἱερὸς λόγος προστάττει (Deut. 16.16).
(11) "For at three seasons of the year every male must appear before the Lord the God of Israel" this is the injunction of the sacred word (xYonge; Deut 16.16)

Leg. Allegor. 3.36 [11]:
And it is in reference to this that the sacred word curses "any one who has placed in any secret place any carved thing, or any thing made of cast metal, the work of the hands of an artist" (xYonge; Deut 27.15)

Leg. Allegor. 3.106 [gen sg]

Leg. Allegor. 3.110 [36]: ἀπείρηκε δὲ καὶ τὴν τοιαύτην ἀντίδοσιν ὁ ἱερὸς λόγος, ὅταν φῇ· „οὐκ ἀλλάξεις καλὸν πονηρῷ“ (Lev. 27.33).
(110) But the sacred word has prohibited such an exchange as this when it says, "Thou shalt not exchange good for evil" (xYonge: Lev 11.33)

Leg. Allegor. 3.118 [40]: εἰδὼς γοῦν ὁ ἱερὸς λόγος ὅσον ἡ ἑκατέρου δύναται ὁρμὴ πάθους, θυμοῦ τε καὶ ἐπιθυμίας, ἑκάτερον ἐπιστομίζει, ἡνίοχον καὶ κυβερνήτην ἐφιστὰς τὸν λόγον.
(118) At all events the sacred word being well aware how great is the power of the impetuosity of each passion, anger and appetite, puts a bridle in the mouth of each, having appointed reason as their charioteer and pilot. And first of all it speaks thus of anger, in the hope of pacifying and curing it: (119) "And you shall put manifestation and truth (the Urim and the Thummim), in the oracle of judgment, and it shall be on the breast of Aaron when he comes into the holy place before the Lord." (xYonge; Ex 28.30)

Leg. Allegor. 3.162 [56]: ὅτι δὲ οὐ γήινοι ἀλλ’ οὐράνιοι αἱ ψυχῆς τροφαί, μαρτυρήσει διὰ πλειόνων ὁ ἱερὸς λόγος· „ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους <ἐκ> τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς καὶ συνάξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ...
(162) But that the food of the soul is not earthly but heavenly the sacred word will testify in many passages, "Behold I will rain upon you bread from heaven, and the people shall come forth, and shall collect from day to day, when I will try them, whether they will walk according to my law or not." (xYonge; Ex 16.4)

De sacrificiis Abelis et Caini 55: πρὸς ἕκαστον οὖν ὁ ἱερὸς λόγος ἀντιταχθείς φησι πρώτῳ τῷ μνήμην μὲν ἀνῃρηκότι λήθην δὲ ζωπυροῦντι· „μὴ φαγών, ὦ οὗτος, ...

De sacrificiis Abelis et Caini 60 [accus]

De sacrificiis Abelis et Caini 76: διόπερ „ἐὰν προσφέρῃς θυσίαν πρωτογεννημάτων“, οὕτως διαίρει, ὡς ὑφηγεῖται ὁ ἱερὸς λόγος (Lev. 2, 14)·

De sacrificiis Abelis et Caini 129 [accus]

De sacrificiis Abelis et Caini 130 [nom pl] oi ieroi logoi

De posteritate Caini 153: μήποτ’ οὖν τὸ μὲν νᾶμα ταὐτόν, *** ὁ τὰς ἐπιστήμας ἄρδων [ὁ] ἱερὸς λόγος, τὸ δὲ φρέαρ συγγενὲς μνήμης·

De plantatione 94: βούλεται δὲ ὁ ἱερὸς λόγος καὶ τοῖς μήπω τελειωθεῖσιν ἡμῖν, ἔτι δὲ ἐν μέσοις ἀριθμοῖς τῶν λεγομένων καθηκόντων ἐξεταζομένοις, διαπονηθῆναι τὰ γεωργικά· φησὶ γάρ·

De ebrietate 95 (De Ebriet. § 36, i. 380): καὶ παροινοῦντα διὰ τὸ τοῦ τῆς ἀφροσύνης πόματος ἀκράτου καὶ πολλοῦ σπάσαι καταλεύειν ὁ ἱερὸς λόγος δικαιοῖ, ὅτι καὶ τὰς ὀρθοῦ λόγου προστάξεις τοῦ πατρὸς καὶ τὰς παιδείας τῆς μητρὸς νομίμους ὑφηγήσεις ἀνεῖλε καὶ παράδειγμα ἔχων τὸ καλοκἀγαθίας,

De ebrietate 104 (De Ebriet. § 36, i. 380) o i. sunainei l.

De ebrietate 143: διὰ τοῦτο ὁ καὶ βασιλέων καὶ προφητῶν μέγιστος Σαμουὴλ „οἶνον καὶ μέθυσμα“, ὡς ὁ ἱερὸς λόγος φησίν, „ἄχρι τελευτῆς οὐ πίεται“ (I Reg. 1, 11)·

De ebrietate 213 [gen pl]
De confusione linguarum 27 [acc pl] tous cenwqentas ierous kai osious logous
De confusione linguarum 28 [gen pl]

De migratione Abrahami 17: ἀδιάφθορα καὶ ἀξιομνημόνευτα εἴδη, περιποιεῖται ὁ ἱερὸς λόγος (Gen. 50, 25), ἄτοπον ἡγούμενος καθαρὰ μὴ καθαροῖς συνεζεῦχθαι.

De migratione Abrahami 28 [gen]

De migratione Abrahami 85: δακτύλῳ γὰρ θεοῦ καὶ τὰς πλάκας, ἐν αἷς ἐστηλιτεύθησαν οἱ χρησμοί, φησὶν ὁ ἱερὸς λόγος γραφῆναι (Exod. 32, 16).

De migratione Abrahami 90: οὓς ὁ ἱερὸς λόγος διδάσκει χρηστῆς ὑπολήψεως πεφροντικέναι καὶ μηδὲν τῶν ἐν τοῖς ἔθεσι λύειν,

Quis rerum divinarum heres sit 95: οὓς ἐλέγχων ὁ ἱερὸς λόγος φησίν, ὅτι τὸ ἐπὶ μόνῳ τῷ ὄντι βεβαίως καὶ ἀκλινῶς ὁρμεῖν θαυμαστὸν μὲν παρ’ ἀνθρώποις,

Quis rerum divinarum heres sit 185: τούτοις ἐπιχεῖ τοῖς κρατῆρσιν ὁ ἱερὸς λόγος τοῦ αἵματος ἀξιῶν τὸ ἄλογον ἡμῶν μέρος ψυχωθῆναι καὶ τρόπον τινὰ λογικὸν γενέσθαι, ταῖς μὲν νουθεσίαις περιόδοις ἀκολουθῆσαν,

Quis rerum divinarum heres sit 201 [accus]

Quis rerum divinarum heres sit 207: Διδάξας οὖν ἡμᾶς περὶ τῆς εἰς ἴσα τομῆς ὁ ἱερὸς λόγος καὶ πρὸς τὴν τῶν ἐναντίων ἐπιστήμην ἄγει φάσκων ὅτι τὰ τμήματα „ἔθηκεν ἀντιπρόσωπα ἀλλήλοις“ (Gen. 15, 10).

Quis rerum divinarum heres sit 226 o i. kai qeios l.
Quis rerum divinarum heres sit 259: (Gen. 20, 7). παντὶ δὲ ἀστείῳ προφητείαν ὁ ἱερὸς λόγος μαρτυρεῖ· προφήτης γὰρ ἴδιον μὲν οὐδὲν ἀποφθέγγεται, ἀλλότρια δὲ πάντα ὑπηχοῦντος ἑτέρου·

Quod deterius potiori insidiari soleat 134 [nom pl] ieroi kai agioi ... logoi
De congressu eruditionis gratia 40 o i. onomazei l.

De congressu eruditionis gratia 78: εἰκότως οὖν τῆς πίστεως αὐτὸν ἀγάμενος ὁ ἱερὸς λόγος φησίν, ὅτι καὶ νῦν ἦν αὐτῷ γυνὴ Σάρρα, ὅτε τὴν θεραπαινίδα πρὸς τὴν ἐκείνης ἀρέσκειαν ἠγάγετο.

De congressu eruditionis gratia 85 o de i. l.
De congressu eruditionis gratia 108: τότε γὰρ αὐτὴν τῶν ἄθλων ἀγάμενος ὁ ἱερὸς λόγος ἐτίμησε, γέρας ἐξαίρετον δούς, κλῆρον ἀθάνατον, τὴν ἐν ἀφθάρτῳ γένει τάξιν.

De congressu eruditionis gratia 157 o i. mnhuei l.
De fuga et inventione 144 [pl] tous ierous kai amiantous logous

De fuga et inventione 196: ταύτῃ ὁ ἱερὸς λόγος τῇ πηγῇ προσφυέστατα ὀνόματα τίθεται, „κρίσιν“  αὐτὴν καὶ „ἁγίαν“ προσαγορεύων. „ἀναστρέψαντες“ γάρ φησιν „ἦλθον ἐπὶ τὴν πηγὴν τῆς κρίσεως, αὕτη ἐστὶ Κάδης“ (Gen. 14, 7)·

De mutatione nominum 138 [gen pl]
De mutatione nominum 210 [gen pl]

De mutatione nominum 215: λέγει γοῦν οὐχ ὁ Ἰακὼβ τῷ Ἰωσὴφ μᾶλλον ἢ ὁ ἱερὸς λόγος παντὶ τῷ τὸ μὲν σῶμα εὐεκτοῦντι, ἐν ἀφθόνοις δὲ ταῖς εἰς περιουσίαν ὕλαις ἐξεταζομένῳ καὶ πρὸς μηδεμιᾶς ἁλισκομένῳ· „ἔτι γὰρ σὺ ζῇς“

De mutatione nominum 228 o penthkostos i. l.
De mutatione nominum 248 [accus]

Barthélemy 156f: Finally, since in one MS the biblical citations in the first book of de Somniis have been revised towards Aquila, it is discovered that in 10 identical passages of that book the name of Moses has been ignored by the Jewish revisor in the formulas of introduction to citations. Instead of "as Moses said," he has written "as the sacred word said" or a similar periphrase [see note below]. Why? There is a baraita in the Babylonian talmud [Sanhedrin 99a] that explains: "if someone says that the whole Torah came from heaven except for a single verse that came from Moses himself -- without the 'Blessed Be He' having said it -- it is to that person that the saying applies 'he has despised the word of the Lord' [Num 15.31]." For the rabbis who held to this conviction, it is understandable that an introduction "Moses said" -- familiar to Philo [examples cited] as to the NT [examples] but banished from all rabbinic writings -- could appear very suspect and which the revisor attempted -- in an inconsistent fashion, as with everything he did -- to make it disappear by replacing it with one or another of the other introductory formulas familiar to Philo.

[NOTE: Wendland erred in considering as original, in these 10 instances, the formula that omits the name of Moses. Independent of the theological motivation that we provide in the following lines [above], note the following statistical data: the two extant books of De Somniis are about the same length and the second has not been touched by the Jewish revisor. If one compares, in these two books, the mentions of the name of Moses by Philo (without including the mention of this name within biblical citations) with the use of the expression "the sacred word" (ὁ ἱερὸς λόγος) to refer to holy scripture, on finds in the second book 17 occurrences of "Moses" compared with 4 of "the sacred word," whereas the "revised" layer of the first book contains, under the same conditions, "Moses" 7 times and "the sacred word" 12 times, while the textual layer in which the citations have not been harmonized to Aquila contains 17 "Moses" passages compared with 6 for "the sacred word." We conclude, then, that it is the textual layer in which the citations are intact [[i.e. not harmonized to Aquila]] that presents a normal statistical situation.]

Here is the list of the 10 passages, plus other possibly relevant data (nomoqeths occurs only once in Somn 2, at 2.4):

• Somniis 1.[10].39 tw nomoqeth
• Somniis 1.[10].53 fhsin oun [fhsi goun MA] o ieros logos
  
• Somniis 1.[10].70 [dat pl] logois toioutois ... ierois
  
• Somniis 1.[14].77 legetai kata ton ieron logon GFHP [l. k. Mwshn MA]
  
• Somniis 1.[14].81 φησὶν ὁ ἱερὸς λόγος (Lev.11, 24 al.) δύνασθαι, GFHP [fhsi Mwshs MA]
  
• Somniis 1.[10].93 tw nomoqhth
  
• Somniis 1.[18].112 fhsi dein o nomoqeths GFHP [f. Mw(u)shs d. MA]
  
• Somniis 1.[20].121 kata ton ierwtaton nomoqethn GFHP [k. t. Mwushn MA]
  
• Somniis 1.[20].124 [gen sg] gnwrimos tou ierou logou GFHP [g. esti Mwusews MA]
  
• Somniis 1.[22].141 o de ieros logos GFHP [Mw(u)shs d' MA]
  
• Somniis 1.[22].164 [gen pl] ierwn logwn MA [ieron logwn rell]
  
• Somniis 1.[33].191  ὁ ἱερὸς λόγος τοῖς μὲν ὡς βασιλεὺς ....
  
• Somniis 1.[35].206 δημιουργὸν ὁ ἱερὸς λόγος Βεσελεὴλ ἐκάλεσεν (Exod. 31, 2 ss.)
• Somniis 1.[37].214 o ieros edikaiwse logos
  
• Somniis 1.[39].226 ἐπειδὴ γὰρ ἐκάθηρεν ἡμᾶς ὁ ἱερὸς λόγος τοῖς εἰς ἁγιστείαν εὐτρεπισθεῖσι περιρραντηρίοις
• Somniis 1.[39].229 διὸ καὶ ὁ ἱερὸς λόγος ἐν τῷ παρόντι τὸν μὲν ἀληθείᾳ διὰ τοῦ ἄρθρου μεμήνυκεν εἰπών· „ἐγώ εἰμι ὁ θεός“ GFHPN [MwushV ... m. e. MA]
  
• Somniis 1.[40].234 o de logoV GFHP [MwushV de MA]
• Somniis 1.[42].245 διὸ καί φησιν ἄντικρυς ὁ ἱερὸς λόγος· „οὐ στήσεις σεαυτῷ στήλην“ (Deut. 16.22)· GFHP [MwushV f. a. MA]
  
• Somniis 1.[43].253 agioV gar fhsin estin GFHP [a. g. f. esti MwushV MA]
• See also Deus 6 κατὰ τὸ ὶερώτατον Μωυσέως γράμμα τοῦτο (Num 28.2) [κατὰ τὸ ὶερώτατον τοῦ νόμου πρόσταγμα τὸ φάσκον (Num 28.2) in MS D]
  

Somniis 2.4 tw nomoqeth
De somniis. {0018.019} Book 2 section 23 o goun i. l.

De somniis 2.64: ὥστε παγκάλως προσθήκην τὸν ἀτυφίας μὲν ἐχθρόν, τύφου δ’ ἑταῖρον ὠνόμασεν ὁ ἱερὸς λόγος.

De somniis. {0018.019} Book 2 section 67 [pl] tous peri Nadab ierous logous [Lev 10.6]
De somniis 2.186 [gen pl]
De somniis. {0018.019} Book 2 section 243 o de i. outos l.

De somniis. {0018.019} Book 2 section 272: ὅταν συγκομίσωμεν τὸν γνήσιον διανοίας καρπόν, οὐ παραγγέλλει ἡμῖν ὁ ἱερὸς λόγος ὥσπερ ἐν καρτάλῳ (Deut. 26, 2. 4) τῷ λογισμῷ ...

De Abrahamo. {0018.020} Section 47:  Τοιοῦτος μὲν ὁ τῶν καθ’ αὑτὸν ἄριστος, τοιαῦτα δὲ καὶ τὰ τεθειμένα ἆθλα αὐτῷ, ὁποῖα δεδήλωκεν ὁ ἱερὸς λόγος.

De Abrahamo. {0018.020} Section 52 o i. dierunasqai l.

De Abrahamo. {0018.020} Section 71: ὅπως οὖν βεβαιώσηται τὴν φανεῖσαν ὄψιν ἐν τῇ διανοίᾳ παγιώτερον, αὖθίς φησιν ὁ ἱερὸς λόγος αὐτῷ· „τὰ μεγάλα, ὦ οὗτος,

De Abrahamo. {0018.020} Section 206: διόπερ θαρσύνων αὐτὴν ὁ ἱερὸς λόγος φησί·  μηδὲν εὐλαβηθῇς, ὄντως ἐγέλασας καὶ μέτεστί σοι χαρᾶς.

De Abrahamo. {0018.020} Section 244 o d' ... i. l.
De specialibus legibus. {0018.024} Book 1 section 215: ἐδικαίωσεν οὖν ὁ ἱερὸς λόγος τῷ τοῦ θεοῦ βωμῷ, ...

De specialibus legibus. {0018.024} Book 1 section 325 ierou sullogou
De specialibus legibus. {0018.024} Book 1 section 344 ierou sullogou
De specialibus legibus 2.13 [nom pl] nomoi de kai qesmoi ... fusews ieroi logoi

De specialibus legibus 2.23: οἷς ὁ ἱερὸς λόγος ὅρκον ἐν οὐ δέοντι καιρῷ ποιουμένοις οὐ μετρίως ἐπιτιμᾷ καὶ ὀνειδίζει·

[51] De specialibus legibus. {0018.024} Book 2 section 80: ἣν ὁ ἱερὸς λόγος ὑπηχεῖ, μὴ ἀγανακτῇ μέλλοντος ἐλευθεροῦσθαι.

De praemiis et poenis + De exsecrationibus. {0018.026} Section 122 [gen pl]

Quaestiones in Exodum. {0018.035} Book isf fragment 14 [gen pl]

[05] "The Divine Word" -- o qeioV logoV [in process]
Leg. Allegor. 3.8 [§ 3, i. 89] :
(8) In reference to which the Divine Word says "Let them send forth from the holy soul every leper, and every one afflicted with foul disease, and every one who is impure in his soul, both male and female, and all mutilated persons, and all these who are emasculated, and all whoremongers," (xYonge; Num 5.2)

De Cherubim 3 [1]:
[Hagar,] having been met by an angel, as the holy scriptures read [var: which is the divine word (cf Loeb)]: but the second time, she is utterly cast out, and is never to be brought back again.

[06] "The Prophetic Word," e.g.
aposemnunein eoiken o propfhtikos logos
(De Plantat. Noe, § 28, i. 347).

[07] "The Oracle," = logion
to de logion esti toionde
(De Agricult. § 29, i. 319).

[08] "The Utterance of the Oracle," e.g.
marturhsei de to crhsqen logion
Leg. Allegor. 3.129 [45]:
(129)and the most holy Oracle bears witness to what I am here saying; for it says, "Moses having taken the breast took it that it might be an offering before the Lord, from the ram of consecration, and this was Moses's part." (xYonge; Lev 8.29)

(Quod det. pot. inside § 14, i. 200).

[09] "The Inspired Oracle," = logion
marturei de kai to qespisqen logion
(De Somn 1.231 [i. § 40, i. 655].
MARTUREI= DE\ KAI\ TO\ QESPISQE\N LO/GION TW=| PUNQANOME/NW|,
EI) E)/STIN O)/NOMA AU)TW=|, O(/TI "1E)GW/ EI)MI O( W)/N"2 (&Exod. 3, 14$)
Philo Judaeus Phil., De mutatione nominum 13:
DHLOI= DE\ KAI\ LO/GION E)K PROSW/POU QESPISQE\N TOU= TW=N O(/LWN H(GEMO/NOS PERI\ TOU= MHDENI\ DEDHLW=SQAI TO\ O)/NOMA AU)TOU= KU/RION.
6. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 246 line 3. (Browse)
KLHROUXI/AN XRHSMW=N, E(CH=S DHLW/SW | TA\ KAT' E)NQOUSIASMO\N TOU= PRO-
FH/TOU QESPISQE/NTA LO/GIA: TOU=TO GA\R U(PESXO/MHN DEI/CEIN. A)RXH\ TOI/NUN
E)STI\N AU)TW=| TH=S QEOFORH/TOU KATOKWXH=S, H(/TIS KAI\ TW=| E)/QNEI GE/GONEN
8. Philo Judaeus Phil., De vita contemplativa. {0018.028} Section 25 line 4. (Browse)
MHDE\N EI)SKOMI/ZONTES, MH\ POTO/N, MH\ SITI/ON, MHDE/ TI TW=N A)/LLWN O(/SA PRO\S TA\S TOU= SW/MATOS XREI/AS A)NAGKAI=A, A)LLA\ NO/MOUS KAI\ LO/GIA QESPISQE/NTA DIA\ PROFHTW=N KAI\ U(/MNOUS KAI\ TA\ A)/LLA OI(=S E)PISTH/MH KAI\ EU)SE/BEIA SUNAU/- (5)

[+09+] "The oracles" = crhsmoi
3. Philo Judaeus Phil., De cherubim. {0018.003} Section 124 line 3. (Browse)
A)LHQE/SI KAI\ MARTURI/AIS, A(\S OU) QE/MIS YEUDOMARTURIW=N A(LW=NAI — XRHSMOI\ GA/R, OU(\S E)N I(ERAI=S BI/BLOIS *MWUSH=S A)NE/GRAYEN, OI( MARTUROU=NTE/S EI)SI — , PARAITHTE/ON TOI/NUN TO\N NOU=N, O(\S TO\ GENNHQE\N KATA\ TH\N PRO\S

4. Philo Judaeus Phil., Quod deterius potiori insidiari soleat. {0018.005} Section 166 line 1. (Browse)
PRO\S ME\N OI)KEI/WN KAI\ FI/LWN SW/|ZETAI, PRO\S A)LLOTRI/WN DE\ KAI\ DUSMENW=N DIAFQEI/RETAI. DIA\ TOU=TO KAI\ O( XRHSMO\S A)NTIMARTURW=N TH=| PROSPOIH/TW| EU)HQEI/A| TOU= *KA/IN FHSI/N: "1OU)X OU(/TWS"2 FRONEI=S W(S LE/GEIS (&Gen. 4, 15$):

5. Philo Judaeus Phil., De confusione linguarum. {0018.013} Section 94 line 3. (Browse)
E)LEUQERI/A BEBAIOTA/TH; TI/S; H( TOU= MO/NOU QERAPEI/A SOFOU=, KAQA/PER MAR-
TUROU=SIN OI( XRHSMOI/, E)N OI(=S EI)/RHTAI "1E)CAPO/STEILON TO\N LAO/N, I(/NA ME
QERAPEU/H|"2 (&Exod. 8, 1$). I)/DION DE\ TW=N TO\ O)\N QERAPEUO/NTWN OI)NOXO/WN

6. Philo Judaeus Phil., De migratione Abrahami. {0018.014} Section 115 line 1. (Browse)
TA\ D' E)NNOOU/MENA—FAULO/TERA GA\R H)=N—E)/TIKTEN H( MISA/RETOS DIA/NOIA. MARTUREI= DE\ O( PERI\ TOU/TWN XRHSMO/S: "1OU) GA\R E)/DWKE"2 FHSI/N
"1O( QEO\S TW=| *BALAA\M KATARA/SASQAI/ SOI, A)LL' E)/STREYE TA\S KATA/RAS

7. Philo Judaeus Phil., De fuga et inventione. {0018.017} Section 158 line 1. (Browse)
TO\ DE\ METANOEI=N SOFOU=: PAGXA/LEPON DE\ KAI\ DUSEU/RETON TOU=TO/ GE. FHSI\N OU)=N O( XRHSMO/S, O(/TI "1ZHTW=N E)CEZH/THSE *MWUSH=S"2 E)N TW=| QNHTW=| BI/W| TO\N PERI\ A(MARTHMA/TWN METANOI/AS LO/GON. E)SPOU/DAZE GA\R A)NEUREI=N

8. Philo Judaeus Phil., De mutatione nominum. {0018.018} Section 39 line 4. (Browse)
MA/RTURES D' OI( XRHSMOI/, E)N OI(=S LE/GETAI TW=| *)ABRAA\M E)K PROSW/POU TOU= QEOU=: "1EU)ARE/STEI E)NW/PION E)MOU="2 (&Gen. 17, 1$), TOU=TO D' E)STI\ MH\ E)MOI\ MO/NW|,

9. Philo Judaeus Phil., De mutatione nominum. {0018.018} Section 90 line 4. (Browse)
E)/CWQEN E)PEISODIAZOME/NWN KAI\ PROSTIQEME/NWN TOI=S KATA\ FU/SIN PROSTASI/AN A)NH=PTAI. MARTUROU=SI D' OI( XRHSMOI\ DHLOU=NTES O(/TI TA\S TROFA\S TH=S SWMATIKH=S XW/RAS A(PA/SHS, *AI)GU/PTOU, QHSAURISA/MENOS E)SITA/RXEI (&Gen. 41,

[10] "The Prophetic Utterance," = o crhsmos
(De Praem. et Poen. § 17, ii. 423).

11. Philo Judaeus Phil., De somniis. {0018.019} Book 2 section 297 line 2. (Browse)
(298.) H)\ TI/NA TI/SIN E)FARMO/TTEI; H( TOU/TWN E)PISTH/MH TE KAI\ DU/NAMIS A)NA/KEITAI MO/NW| QEW=|, KAI\ EI)/ TIS AU)TW=| FI/LOS. MA/RTUS DE\ KAI\ XRHSMO/S, E)N W(=| LE/GETAI: "1E)GW\ A)POKTENW= KAI\ ZH=N POIH/SW: PATA/CW KA)GW\ I)A/SOMAI"2

12. Philo Judaeus Phil., De Abrahamo. {0018.020} Section 262 line 1. (Browse)
O(MOU= KAI\ XRH/SEWS, EI)RH/NHN KAI\ EU)NOMI/AN KATAGGE/LLWN. *)/ESTI DE\ KAI\ A)NA/GRAPTOS E)/PAINOS AU)TW=| XRHSMOI=S MARTURHQEI/S, OU(\S *MWUSH=S E)QESPI/SQH, DI' OU(= MHNU/ETAI O(/TI "1E)PI/STEUSE TW=| QEW=|"

[11] "The Prophetic Utterances," e.g.
ws dhlousin oi crhsmoi
(De Confus. Ling. § 38, i. 435).

13. Philo Judaeus Phil., De Abrahamo. {0018.020} Section 270 line 1. (Browse)
PEPISTEUKW\S A)PISTEI= QEW=|, O( D' A)PISTW=N E)KEI/NOIS PEPI/STEUKE QEW=|.
(271.) A)LL' OU) MO/NON TH\N PRO\S TO\ O)\N PI/STIN AU)TW=| MARTUROU=SIN OI( XRHSMOI/, TH\N BASILI/DA TW=N A)RETW=N, A)LLA\ KAI\ PRW=TON AU)TO\N A)PEFH/NANTO "1PRES-

[12] "Holy oracles the most truthful witnesses,"
oi ayeudestatoi martures ieroi crhsmoi
(De Somn. ii. § 32, L 687). [[xvii]]

10. Philo Judaeus Phil., De somniis. {0018.019} Book 2 section 221 line 1. (Browse)
DE\ O( KO/SMOS A)RREPH/S, O( DHMIOURGO\S PW=S OU) BE/BAIOS; —, EI)=TA ME/NTOI
(222.) KAI\ OI( A)YEUDE/STATOI MA/RTURES I(EROI\ XRHSMOI/: LE/GETAI GA\R E)K PROSW/POU TOU= QEOU=: "1W(=DE E)GW\ E(/STHKA E)KEI= PRO\ TOU= SE\ E)PI\ TH=S PE/TRAS E)N

1

[+13] "The sacred oracle"
1. Philo Judaeus Phil., Legum allegoriarum libri i-iii. {0018.002} Book 3 section 129 line 5. (Browse)
A)POKO/PTEIN OI)/ETAI DEI=N TH=S YUXH=S, OU) METRIOPA/QEIAN A)LLA\ SUNO/LWS A)PA/QEIAN A)GAPW=N. MARTUREI= DE/ MOU TW=| LO/GW| O( I(ERW/TATOS XRHSMO/S: "1LABW\N"2 GA/R FHSI "1*MWUSH=S TO\ STHQU/NION A)FEI=LEN AU)TO\ E)PI/QEMA E)NAN-

[+14] "The true oracle"
2. Philo Judaeus Phil., De cherubim. {0018.003} Section 108 line 1. (Browse)
KAI\ PLOU/TOU KAI\ A)RXH=S KAI\ PA/NTWN O(/SA TO\ QNHTO\N A)SPA/ZETAI GE/NOS
(108.) TIMIW/TERON. TH=S DE\ TOU= O)/NTOS H(GEMONI/AS O( XRHSMO\S A)LHQH\S MA/RTUS LE/GWN W(=DE: "1KAI\ H( GH= OU) PRAQH/SETAI EI)S BEBAI/WSIN: E)MH\ GA/R E)STI

14. Philo Judaeus Phil., De vita Mosis. {0018.022} Book 2 section 285 line 1. (Browse)
ME/GEQOS DIA/SHMON KAI\ PERIBO/HTON A)PE/FHNE TH\N EU)SE/BEIAN TOU= PROFH/TOU XRHSAME/NOU QEW=| MA/RTURI TH=S PERI\ TOU\S XRHSMOU\S A)LHQEI/AS. A)/CION DE\ KA)KEI=NO MH\ PARIDEI=N, O(/TI TA\S KATA\ TW=N A)SEBW=N KOLA/SEIS DIEKLHRW/SANTO

(2) THE PENTATEUCH AND MOSES.
[VLW notes:  All of Ryle's original references are numbered]

The great mass of Philo's quotations, as the present work most clearly shows, were drawn from the Pentateuch. To the Pentateuch Philo ascribes the highest degree of Divine authority, and in honour of Moses, as the writer of the Sacred Books and as the prophet-founder of the Israelite Law, he lavishes every variety of eulogy. The following are examples.

1.  "The laws are not the fruit of men's invention, but very oracles of God":
ἐπειδὴ γὰρ ἔδει πίστιν ἐγγενέσθαι ταῖς διανοίαις περὶ τοῦ μὴ  εὑρήματα ἀνθρώπου τοὺς νόμους ἀλλὰ θεοῦ χρησμοὺς σαφεστάτους  εἶναι,
as it was necessary that a conviction should be implanted in the minds of men  that these laws were not the inventions of men, but the most indubitable oracles of God,
(De Decem, Orac. @ 4, ii. 182 = De decalogo  [4].15). 

De vita Mosis. {0018.022} 2.[1].2-3  [Not in Ryle]
ὁ δ’ ἐκ περιττοῦ φανεῖται μὴ μόνον ταύτας ἐπιδεδειγμένος τὰς δυνάμεις ἐν ταὐτῷ, τήν τε βασιλικὴν καὶ φιλόσοφον, ἀλλὰ καὶ τρεῖς ἑτέρας, ὧν  ἡ μὲν πραγματεύεται περὶ νομοθεσίαν, ἡ | δὲ περὶ ἀρχιερωσύνην, ἡ δὲ τελευταία περὶ προφητείαν. (3.) περὶ ὧν νυνὶ λέγειν εἱλόμην ἀναγκαίως ὑπολαβὼν τῷ αὐτῷ πάντ’ ἐφαρμόττειν· ἐγένετο γὰρ προνοίᾳ θεοῦ βασιλεύς τε καὶ νομοθέτης καὶ ἀρχιερεὺς καὶ προφήτης καὶ ἐν ἑκάστῳ τὰ πρωτεῖα ἠνέγκατο·

2.  "Moses combined all the virtues; without them he could not have written the Holy Books under the Divine direction":
μέγα μὲν οὖν, εἴ τῳ καὶ ἕν τι τῶν λεχθέντων λαβεῖν ἐγένετο, θαυμαστὸν  δ’ ὡς ἔοικε τούτων ἀθρόων περιδράξασθαι δυνηθῆναι, οὗ μόνος Μωυσῆς  ἐφικέσθαι δοκεῖ τρανώσας εὖ μάλα τὰς εἰρημένας ἀρετὰς ἐν οἷς διετάξατο.  συνίσασι δ’ οἱ ταῖς ἱεραῖς βίβλοις ἐντυγχάνοντες, ἃς οὐκ ἄν, εἰ μὴ τοιοῦτος
ἐπεφύκει, συνέγραψεν ὑφηγησαμένου θεοῦ καὶ παρέδωκε τοῖς ἀξίοις χρῆσθαι,
Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. And those who are well versed in the sacred scriptures know this,  for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God.
(De Vita Mosis, ii. § 2, ii. 136 = De vita Mosis. 2.[2].10-11).

3.  "He (Moses) was the best of all law-givers, and his laws the best, being divine."
῞Οτι δ’ αὐτός τε νομοθετῶν ἄριστος τῶν πανταχοῦ πάντων, ὅσοι παρ’ ῞Ελλησιν ἢ βαρβάροις ἐγένοντο, καὶ οἱ νόμοι κάλλιστοι καὶ  ὡς ἀληθῶς θεῖοι μηδὲν ὧν χρὴ παραλιπόντες, ἐναργεστάτη πίστις ἥδε·
But that he himself is the most admirable of all the lawgivers who have ever lived in any country  either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine,  (Yonge)
(De Vita Mosis, ii. § 3, ii. 136 = De vita Mosis.  2.[3].12).
[2.12-16 are an arguement [[[sp]] for the permanence of the divine law; 2.17-43 are a demonstration of the universality of the divine law.  Within this last section, 2.26-42 is an account of the translation of the law into Greek.-VLW]

4.  "All that is contained in the Holy Books consists of Divine Oracles communicated through Moses " :
 οὐκ ἀγνοῶ μὲν οὖν, ὡς πάντ’ εἰσὶ χρησμοί, ὅσα ἐν ταῖς ἱεραῖς βίβλοις ἀναγέγραπται, χρησθέντες δι’ αὐτοῦ·
I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; (Yonge)
 (De Vita Mosis, 3. § 23, ii. 163 = De vita Mosis. 2.[35].188.).
[De Vita Mosis 3 refers to De vita Mosis 2.[1-39].66-292. - VLW] 

5.  Moses is addressed as "prophet":
διὰ τί τὸν ἄνθρωπον, ὦ προφῆτα, οὐκ ἔστι καλὸν εἶναι μόνον;
Why, O prophet, is it not good for man to be alone? (Yonge)
(Leg. Allegor. ii. § 1, i. 66 = Legum allegoriarum 2.[1].1).
[Moses is not mentioned by name here, although the one addressed is clearly the author of Genesis.]

6.  He is the personification of "the word of prophecy":
καὶ Μωυσῆς δὲ ὁ προφητικὸς λόγος φησίν· „ὅταν ἐξέλθω τὴν πόλιν‟, τὴν ψυχήν—πόλις γάρ ἐστι καὶ αὕτη τοῦ ζῴου νόμους διδοῦσα καὶ ἔθη—„ἐκπετάσω τὰς χεῖρας‟ (Exod. 9.29)
and Moses, that word of prophecy, says, "When I go forth from the city," that is from my soul,
(for the soul is the city of the living creature, in as much as it is the soul which gives it its laws and customs),
"I will stretch forth my Hands,"{Exod. 9.29.} (Yonge)
(Leg. Allegor. iii. §14, i. 95 = Legum allegoriarum 3.[14].43).

7.  He is "the prophet word":
ἆρ’ οὖν οὐκ εἰκότως ἐπισεμνυνόμενος ὁ προφήτης λόγος, ὄνομα Μωυσῆς, ἐρεῖ· „μνησθήσῃ πᾶσαν τὴν ὁδὸν ἣν ἤγαγέ σε κύριος ὁ θεὸς ἐν ἐρήμῳ, ὅπως ἂν κακώσῃ σε καὶ ἐκπειράσῃ σε καὶ
διαγνωσθῇ τὰ ἐν καρδίᾳ σου, εἰ φυλάξεις ἐντολὰς αὐτοῦ ἢ οὔ· καὶ  ἐκάκωσέ σε καὶ ἐλιμαγχόνησέ σε καὶ ἐψώμισέ σε τὸ μάννα, ὃ οὐκ  ᾔδεισαν οἱ πατέρες σου, ἵνα ἀναγγείλῃ σοι, ὅτι οὐκ ἐπ’ ἄρτῳ μόνῳ
ζήσεται ὁ ἄνθρωπος, ἀλλ’ ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ‟ (Deut. 8.2,3);
Does not, then, the prophetic word, by name Moses, very rightly speak in dignified language when he says, "Thou shalt remember all the road by which the Lord God led thee in the wilderness, and how he afflicted thee, and tried thee, and proved thee, that he might know what was in thy heart, and whether thou wouldest keep his commandments. Did he not afflict thee and oppress thee with hunger, and feed thee with manna which thy fathers know not, that he might make thee know that man shall not live by bread alone, but by every word that proceedeth out of the mouth of God?" {Deut. 8:2.} (Yonge)
(De Congr. Erud. grat. § 30, i. 543 =* De congressu eruditionis gratia. [30].170). [[xviii]]  [Katz, (p. 40) says that Wendland follows G in reading ἢ οὔ· καὶ  against Leg. Alleg. 3.174.  The second ζήσεται ὁ ἄνθρωπος at the end of Deut. 8.3 is missing here (GFN add ζήσεται) and also in Leg. Alleg. 3.174, 176, as well as Matt. 4.4. - VLW]

8.   He is the "hierophant," or "presiding priest":
εὔχεται γὰρ Μωυσῆς ὁ ἱεροφάντης, ἵνα „ἀνοίξῃ κύριος ἡμῖν τὸν θησαυρὸν αὐτοῦ τὸν ἀγαθόν, τὸν οὐρανόν, δοῦναι ὑετόν‟ (Deut. 28.12)·
For Moses, the hierophant, prays that "the Lord may open to us his good treasure, his heavenly one, to give us his rain,"  (Yonge)
(Quod Deus immutab. § 34, i. 296 = *Quod deus sit immutabilis [34].156).

9.  He is the "hierophant and prophet":
διδάσκεται δὲ ὑπὸ τοῦ ἱεροφάντου καὶ προφήτου Μωυσέως, ὃς ἐρεῖ· „οὗτός ἐστιν ὁ ἄρτος‟ (Exod. 16.15),
but it is taught by the hierophant and prophet Moses, who tells it, "This is the bread, the food which God has given for the Soul,"{Exod. 16.15.} (Yonge)
(Leg. Allegor. iii. § 60, i. 121 = Legum allegoriarum 3.[60].173).

10. He is "the hierophant of sacred rites and the teacher of divine things":
γίνεται δὲ οὐ μόνον μύστης, ἀλλὰ (5)καὶ ἱεροφάντης ὀργίων καὶ διδάσκαλος θείων, ἃ τοῖς ὦτα κεκαθαρμένοις ὑφηγήσεται.
and he becomes, not merely an initiated man, but also an hierophant of mysteries and a teacher of divine things,
 which he will explain to those whose ears are purified;  (Yonge)
(De Gigant. § 12, i. 270 = *De gigantibus [12].54).

11. He is " the steward and protector of the sacred rites of the Eternal ":
τοιγαροῦν Μωυσῆς ὁ ταμίας καὶ φύλαξ τῶν τοῦ ὄντος ὀργίων ἀνακεκλήσεται· λέγεται γὰρ ἐν Λευιτικῇ βίβλῳ „ἀνεκάλεσε
Μωυσῆν‟ (Lev. 1.1).
Therefore, also, Moses will be summoned upwards, the steward and guardian of the sacred mysteries of the living God.
For we read in the book of Leviticus, "He called Moses up to Him."  (Yonge)
(De Plantat. Noe, § 6, i. 333 = *De plantatione [6].26).

12.  . He is "the hierophant and the best beloved of God":
εἰς ἅπερ ἀπιδὼν ὁ ἱεροφάντης καὶ θεοφιλέστατος Μωυσῆς ἱκετεύει τὸν θεὸν λέγων· „ἐμφάνισόν μοι σαυτόν‟ (Exod. 33.13),
Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself" (Yonge)
(De Monarch. i. § 6, ii. 218 = De specialibus legibus. 1.[8].41).  [De Monarchia is another title given to De Spec. Leg. 1.13-65  - VLW]

13.  He gave the laws by the spirit of prophecy:
Πρὸς ἅπερ ἀπιδὼν ὁ τοὺς νόμους ἡμῖν προφητεύσας ἄνεσιν  ἐκήρυξε τῇ χώρᾳ δι’ ἑξαετίας γεωπόνους ἐπισχών.
And the lawgiver, who is a prophetic spirit, gave us our laws, having a regard to these things, and proclaimed a holiday to the whole country, restraining the farmers from cultivating the land after each six years' incessant industry.  (Yonge)
(De Septenar. § 12, ii. 289 = De specialibus legibus. 2.[21].104.).  [De Septenar. is an other title given to De Spec. Leg. 2.39-214 - VLW]

14. He is "the all-wise," e.g.
καὶ μάλιστα παρὰ Μωυσεῖ τῷ πανσόφῳ,
and especially by the all-wise Moses,  (Yonge)
(De Abrahamo, § 2, ii. 3 = De Abrahamo [2].13).

15.  He is ''the wise law-giver of the Jews":
καὶ ὁ σοφὸς τῶν ᾿Ιουδαίων νομοθέτης φησίν·  „ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῖς χερσί σου‟ (Deut. 30.14),
as the wise lawgiver of the Jews says,{Deut. 30.14.} "They are in thy mouth, and in thy heart, and in thy hands:"  (Yonge)
(Quod omnis probus liber, § 10, ii. 456 = Quod omnis probus liber sit [10].68).

16.  He is "the omnipotent," e.g.
ὁ πάντα μέγας Μωυσῆς
On which account the all-great Moses,
(De Septenar. 5, ii. 280 = De specialibus legibus. 2.[14].51.).  [See note to 13. above]

17.  He is "the most holy"
Προσηκόντως οὖν ὁ ἱερώτατος Μωυσῆς τότε φθείρεσθαι τὴν γῆν εἶπεν, ὅτε αἱ τοῦ δικαίου Νῶε ἀρεταὶ διεφάνησαν· „ἦν δὲ‟ φησί „κατεφθαρμένη, ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς‟  (Gen. 6.12).
Very properly, therefore, the most sacred Moses says that, the earth was corrupted at that time when the virtues of the just Noah were made manifest: "And the whole earth," says he, "was corrupted, because all flesh had corrupted his (autou) way upon the earth."  (Yonge)
(Quod Deus immutab. § 30, i. 293 = *Quod deus sit immutabilis [30].140).
[Katz, p. 31 notes that in the quotation of Gen. 6.12 'κατεφθαρμένη' has been altered to 'διεφθαπμενη ἡ γἤς' in UF; which may reflect a displaced correction from the previous line.  LXX (Bible Windows) has καὶ ἦν rather than ἦν δὲ at the beginning of the quotation. - VLW]

18.  He is "the most perfect":
λήματος καὶ ἰσχύος πλήρεις καὶ φίλους τῷ θεῷ, καθάπερ Μωυσῆν τὸν τελειότατον.
some, full of wisdom and strength, and beloved by God, like the most perfect Moses. (Yonge)
(De Ebriet. § 23, i. 371 = De ebrietate [23].94).

19. He is "the divine":
καλλιστεύει δὲ ὡς ἐν χορῷ παραλαβοῦσα τὴν ἡγεμονίαν ἡ  εὐσέβεια, ἣν ἐκληρώσατο διαφερόντως ὁ θεολόγος Μωυσῆς,
And the most excellent of all, having taken the post of leader as if in a chorus, is piety and righteousness, which Moses, the interpreter of the will of God, possessed in a most eminent degree. (Yonge)
(De Praem. et Poen. § 9, ii. 416 = De praemiis et poenis + De exsecrationibus.  [9].53).

20.  His writing is "most holy":
κατὰ τὸ ἱερώτατον Μωυσέως γράμμα τοῦτο·
According to that most sacred scripture of Moses,  (Yonge)
(ibid. § 2, i. 273 = *Quod deus sit immutabilis. [2].6.).

21. He is "the most holy law-giver," e.g.
ὧν τὴν ἄγνοιαν ὁ ἱερώτατος νομοθέτης εἰς ἐπιστήμην μεθαρμόζεται λέγων ὧδε· „μὴ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην καὶ  τοὺς ἀστέρας καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ πλανηθεὶς προσκυνήσῃς αὐτοῖς‟ (Deut. 4.19).
But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them." {Deut. 4.19.}  (Yonge)
(De Monarch. i. § 1, ii. 213 = De specialibus legibus. 1.[3].15.).  [See note to 12. above - VLW]

22.  The word of the "most holy Moses" is the surest confirmation of [[xix]] truth :
παρέξω δὲ τῶν λεγομένων ἐγγυητὴν ἀξιόχρεων τὸν ἱερώτατον Μωυσῆν·
And I will bring forward as a competent witness in proof of what I have said, the most holy Moses.
(De Cherub. § 13, i. 147 = *De cherubim [13].45). [Introduces paraphrase of Gen 21.1. - VLW]

23.  He as "the friend of God " is absolutely trustworthy:
ὁ ὅρκος γὰρ πίστεως ἕνεκα παραλαμβάνεται, | πιστὸς δὲ μόνος ὁ θεὸς καὶ εἴ τις θεῷ φίλος, καθάπερ Μωυσῆς λέγεται „πιστὸς ἐν παντὶ τῷ οἴκῳ‟ γεγενῆσθαι (Num. 12.7). 
but God is the only faithful being, and if any one else who is dear to God; as Moses is said to have been faithful in all his House.{Num. 12.7.} (Yonge)
(Leg. Allegor. iii. § 72, i., 128 = Legum allegoriarum 3.[72].204).

24.  He is "the most favoured of God," eg.
κυβερνήτην δὲ ἐπιγέγραπται λόγον θεῖον, καθὰ καὶ Μωυσῆς ὁ θεοφιλέστατος, ὅς, ὅταν τὰς ὁλοκαύτους τῆς ψυχῆς ἱερουργῇ (5) θυσίας, „τὴν μὲν κοιλίαν ἐκπλυνεῖ‟ (Lev. 8.21),
But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" {Lev. 9.14.}(Yonge)
(De Migrat. Abrah. § 12, i. 446 = De migratione Abrahami [12].67).
[Neither Lev. 8.21 or 9.14 contains the wording of Philo's quotation:  both refer to feet, as well as the belly; both use πλυνω rather than ὲκπλυνω, and neither uses the conjunction μεν.  Either Philo is paraphrasing, or the quotation is not yet properly cited. - VLW]

[Note (from Runia citing Barthélemy (1967) 61-62) -- "At least 10 times in Somn. 1 the words 'as Moses says' vel sim. are changed to 'as Holy scripture says,' i.e. objection is made to the conception that Moses was the author of the Torah."]

[[RAK additions: Moses formulas (* denotes textually suspect works apud Katz; ** means all mss are suspect for that work apud Katz):

[1]φησιν Μωυσῆς and Μωυσῆς φησιν -- [complete]

• *Legum allegoriarum 2.34 Μωυσῆς φησιν ὅτι [Ex 12.23] no vars (Μωσῆς)
  
• **Legum allegoriarum 3.32 (same) [Ex 22.1-2] no vars (Μωσῆς)
  
• *Legum allegoriarum 3.208 Μ. ... φ. [Dt 6.13] no vars (Μωσῆς)
  
• *De cherubim 87 φ. ... Μ. [Ex 20.10] no vars
  
• **De posteritate Caini 67 Μ. ... φ.
• *De agricultura 78 Μ. φ.
• De confusione linguarum 82 Μ. ... φ.
• De confusione linguarum 141 Μ. ... φ.
• *Quis rerum divinarum heres sit 17 Μ. ... φ.
• *Quis rerum divinarum heres sit 30 Μ. ... φ.
• *Quis rerum divinarum heres sit 44 Μ. ... φ.
• *De congressu eruditionis gratia 160 Μ. ... φ.
• De fuga et inventione 109 φ. ... Μ.
• De mutatione nominum 132 Μ. ... φ. (?)
  
• *Somniis 1.[14].81 φησὶν ὁ ἱερὸς λόγος GFHP [φησι Μωσῆς MA] -- the sacred word [Moses] says that noone can be clean until evening [Lev 11]
  
• *Somniis 1.[18].112 φησὶ δεῖν ὁ νομοθέτης GFHP [φησι Μω(υ)σῆς δεῖν MA] -- the lawgiver [Moses] says that it [reason/logos] must be restored before the sun sets [Ex 22.26]
  
• *Somniis 1.[42].245 φησιν ἄντικρυς ὁ ἱερὸς λόγος (Dt 16.22) GFHP [Μωυσῆς φησιν ἄντικρυς MA] -- this is why the holy word [Moses] says expressly [Dt 16.22]
  
• *Somniis 1.[43].253 ἅγιος γάρ φησιν ἐστὶν GFHP [ἅγιος γάρ φησιν ἐστὶ Μωυσῆς MA] -- [ὁ ἀσκητὴς ...φησιν ... ] For "holy," he says is [Moses] "the one who lets his hair grow long" [Num 6.5]
  
• *De specialibus legibus. 4.131 Μωυσῆς φησιν
• Quaestiones in Genesim 1.1 φησι Μωυσῆς

[2] λέγει Μωυσῆς or similarly [fairly complete]

• *De cherubim 16
  παρὸ καὶ λέγει Μωυσῆς ὅτι
  (and therefore Moses says: Deut. 29, 29) [var MwshV MAPGH]
  
• De sacrificiis Abelis et Caini 97
  (Exod. 13, 11) λέγει Μωυσῆς ὁριζόμενος·
  (thus Moses conditions his command: Exod. 13, 11) [var MwshV MAPGH]
  
• **De posteritate Caini 69
  ὁρίζεται Μωυσῆς· λέγει γὰρ ὅτι
  (now Moses defines ... for he says: Deut. 30, 19. 20) [no vars]
  
• **De posteritate Caini 122
  διὸ καὶ Μωυσῆς μαρτυρεῖ προτρέπων πολεμεῖν ταῖς ἐναντίαις δόξαις· λέγει γάρ·
  (thus Moses also witnesses ... for he says: Num. 14, 9) [no vars]
  
• **De posteritate Caini 123
  λέγει γὰρ Μωυσῆς·
  (for Moses says: Lev. 3, 16. 17) [no vars]
  
• **De posteritate Caini 177
  διὸ καὶ Μωυσῆς τὴν ἀσεβῆ καὶ ἄναγνον αὐτῶν σπορὰν συλλόγου θείου παντὸς ἀπεσχοίνισε· λέγει γάρ·
  (thus also Moses prohibited ... for he says: Deut 23.2) [no vars]
  
• De ebrietate 213
  (Moses prohibits such ... for he says: Deut 23.1) [no vars]
  
• **De sobrietate 49
  ὁ μέγας πάντα Μωυσῆς τὴν μὲν κίνησιν καὶ ἐπὶ πλέον αὐτῆς φορὰν καὶ χύσιν ἀκάθαρτον, τὴν δ’ ἠρεμίαν καθαρὰν ἀναγράφει· λέγει
  (the ever-great Moses writes, for he says: Lev 12.22f)
  
• De migratione Abrahami 171
  διόπερ εὔχεται Μωυσῆς αὐτῷ τῷ θεῷ χρῆσθαι ἡγεμόνι πρὸς τὴν πρὸς αὐτὸν ἄγουσαν ὁδόν· λέγει γάρ·
  (thus Moses prays ... for he says: Exod 33.15) [no vars]
  
• De mutatione nominum 182
  λέγει γὰρ Μωυσῆς ἐν ᾠδῇ τῇ μείζονι·
  (for Moses says in the greater ode: Deut. 32, 8) [var MwshV codd]

[2.2] Μωυσῆς λέγων

• **Legum allegoriarum 3.101 [Μωυσῆς ὁ λέγων]
• **De posteritate Caini 84
• *De agricultura 20
• De confusione linguarum 141 [+ φησιν]
• De migratione Abrahami 8
• *Quis rerum divinarum heres sit 191 [+ μαρτυρεῖ]
• *De congressu eruditionis gratia 115
• De mutatione nominum 21 [implicit from context]
• De mutatione nominum 42
• De specialibus legibus 1.41

[3] εἶπεν Μωυσῆς or similarly [complete, if within one line of each other]

• **Legum allegoriarum 3.169
  
• *Quod deus sit immutabilis 140
  
• *De plantatione 18
  
• *De plantatione 108
  
• *De plantatione 125
  
• De mutatione nominum 265 [infin]
  
• *De somniis 1.194 [within quote of Ex 3.4]
  
• De vita Mosis 1.54
  
• De vita Mosis 2.171
  

[4] Moses witnesses μαρτυρεῖ Μωυσῆς and similarly [complete also for μάρτυς]:

• **Legum allegoriarum 3.129 [cf]
• De sacrificiis Abelis et Caini 133 [+ φάσκων]
• **De posteritate Caini 122
• De migratione Abrahami 3 [μάρτυς Μωυσῆς]
• *Quis rerum divinarum heres sit 120 [μάρτυς Μωυσῆς ... μαρτυρεῖ]
• *Quis rerum divinarum heres sit 191
• *De congressu eruditionis gratia 62
• *De congressu eruditionis gratia 160 [+ φησιν]
• De somniis 2.222

(3) THE PENTATEUCH (overview supplied by Virginia L.Wayland, September 2004):

[Ryle xx: In the De vita Mosis 2.46-47, "Philo divides the Pentateuch first into history and law (commands and prohibitions); and then subdivides the history into the account of creation and τὸ γενεαλογικόν, of which, he says, part refers to the punishment of the impious, part to the honour of the righteous. That is, he includes under τὸ γενεαλογικόν all the primitive human history in the Pentateuch, without special reference to the contained genealogies" [Hort's Judaistic Christianity, p. 136]. The passage is given below:]

[In two places, De Vita Mosis 2.[8].45-48 and De Praemis et poenis [1].1-2, Philo discusses the division of the Pentateuch (= the writings of Moses) into "history" and "legislation."  In De Vita Mosis, the sacred books are divided into the historical part (ἱστορικον μερος), and the part concerned with commands (προστάξεις) and prohibitions (ἀπαγορεύσεις).  He then notes the priority of the historical part, which he considers to be divided into the creation of the world (περὶ τῆς τοῦ κόσμου γενέσεως) and the "genealogical part" -- το γενεαλογικον as used in the grammatical schools was a type of history concerned with people, as opposed to dates or events.  Thus the geneological part would have a broader meaning than just the geneologies (see Loeb vol. 5, p. 606).   Philo attributes the priority of the historical part to Moses' desire to demonstrate first that the Father and Maker of the world was also its true lawmaker, and second that the one who observes the laws lives in harmony with the universe.\n/  In De Praemis et poenis, Philo begins with a threefold division of creation (περὶ κοσμοποιίας), history (ἱστορική),  and legislation (νομοθετική). \n/

\n/De Vita Mosis 2.[8].45-51
(45.)  Απόχρη μὲν οὖν καὶ τὰ λεχθέντα πολὺς ἔπαινος εἶναι τοῦ νομοθέτου. πλείων δ’ ἐστὶν ἕτερος, ὃν αὐταὶ περιέχουσιν αἱ ἱερώταται βίβλοι, πρὸς ἃς ἤδη τρεπτέον, εἰς ἔνδειξιν τῆς τοῦ συγγράψαντος ἀρετῆς. (46.) τούτων τοίνυν τὸ μέν ἐστιν ἱστορικὸν μέρος, τὸ δὲ περὶ τὰς προστάξεις καὶ ἀπαγορεύσεις, ὑπὲρ οὗ δεύτερον λέξομεν τὸ πρότερον τῇ τάξει πρότερον ἀκριβώσαντες. (47.) ἔστιν οὖν τοῦ ἱστορικοῦ τὸ μὲν περὶ τῆς τοῦ κόσμου γενέσεως, τὸ δὲ γενεαλογικόν, τοῦ δὲ γενεαλογικοῦ τὸ μὲν περὶ κολάσεως ἀσεβῶν, τὸ δ’ αὖ περὶ τιμῆς δικαίων. οὗ δὲ χάριν ἐνθένδε τῆς νομοθεσίας ἤρξατο τὰ περὶ τὰς προστάξεις καὶ ἀπαγορεύσεις ἐν δευτέρῳ θείς, λεκτέον. (48.) οὐ γὰρ οἷά τις συγγραφεὺς ἐπετήδευσε παλαιῶν πράξεων καταλιπεῖν ὑπομνήματα τοῖς ἔπειτα τοῦ ψυχαγωγῆσαι χάριν ἀνωφελῶς, ἀλλ’ ἠρχαιολόγησεν ἄνωθεν ἀρξάμενος ἀπὸ τῆς τοῦ παντὸς γενέσεως, ἵν’ ἐπιδείξῃ δύο τὰ ἀναγκαιότατα· ἓν μὲν τὸν αὐτὸν πατέρα καὶ ποιητὴν τοῦ κόσμου καὶ ἀληθείᾳ νομοθέτην, ἕτερον δὲ τὸν χρησόμενον τοῖς νόμοις ἀκολουθίαν φύσεως ἀσπασόμενον καὶ βιωσόμενον κατὰ τὴν τοῦ ὅλου διάταξιν ἁρμονίᾳ καὶ συμφωνίᾳ πρὸς ἔργα λόγων καὶ πρὸς λόγους ἔργων. (49.) τῶν μὲν οὖν ἄλλων νομοθετῶν οἱ μὲν εὐθὺς ἅ τε χρὴ πράττειν καὶ ἃ μὴ διαταξάμενοι τιμωρίας κατὰ τῶν παραβαινόντων ὥρισαν, οἱ δ’ | ἀμείνους δόξαντες εἶναι τὴν ἀρχὴν οὐκ ἐνθένδε ἐποιήσαντο, πόλιν δὲ τῷ λόγῳ κτίσαντες καὶ ἱδρυσάμενοι πρότερον ἣν ἐνόμιζον οἰκειοτάτην καὶ πρεπωδεστάτην εἶναι τῇ κτισθείσῃ πολιτείαν διὰ τῆς τῶν νόμων θέσεως ἐφήρμοζον. (50.) ὁ δὲ τὸ μὲν πρότερον ὑπολαβὼν (ὅπερ ἦν) τυραννικόν τε καὶ δεσποτικόν, ἄνευ παραμυθίας προστάττειν ὡς οὐκ ἐλευθέροις ἀλλὰ δούλοις, τὸ δ’ ὕστερον ἐμμελὲς μέν, οὐ μὴν τελείως ἐπαινετὸν ἅπασι τοῖς κριταῖς, ὡς ἔοικεν, ἐν ἑκατέρῳ τῶν λεχθέντων διήνεγκεν. (51.) ἔν τε γὰρ ταῖς προστάξεσι καὶ ἀπαγορεύσεσιν ὑποτίθεται καὶ παρηγορεῖ τὸ πλέον ἢ κελεύει, μετὰ προοιμίων καὶ ἐπιλόγων τὰ πλεῖστα καὶ ἀναγκαιότατα πειρώμενος ὑφηγεῖσθαι, τοῦ προτρέψασθαι χάριν μᾶλλον ἢ  βιάσασθαι· πόλεώς τε χειροποιήτου κτίσιν ἀρχὴν ποιήσασθαι τῆς γραφῆς ταπεινότερον ἢ κατὰ τὴν ἀξίαν τῶν νόμων ὑπολαβὼν εἶναι,  πρὸς τὸ μέγεθος καὶ κάλλος τῆς ὅλης νομοθεσίας ἀκριβεστάτῃ ὄψει τῇ κατὰ διάνοιαν ἀπιδὼν καὶ νομίσας αὐτὴν κρείττονα καὶ θειοτέραν ἢ ὥστε κύκλῳ τινὶ τῶν ἐπὶ γῆς ὁρισθῆναι, τῆς μεγαλοπόλεως τὴν γένεσιν εἰσηγήσατο, τοὺς νόμους ἐμφερεστάτην εἰκόνα τῆς τοῦ κόσμου πολιτείας ἡγησάμενος εἶναι.

\n/ ΠΕΡΙ ΑΘΛΩΝ ΚΑΙ ΕΠΙΤΙΜΙΩΝ ΚΑΙ ΑΡΩΝ
(1.)   Τῶν μὲν οὖν διὰ τοῦ προφήτου Μωυσέως λογίων τρεῖς ἰδέας εἶναι συμβέβηκε, τὴν μὲν περὶ κοσμοποιίας, τὴν δὲ ἱστορικήν, τὴν δὲ τρίτην νομοθετικήν. ἡ μὲν οὖν κοσμοποιία παγκάλως πᾶσα καὶ θεοπρεπῶς μεμήνυται, λαβοῦσα τὴν ἀρχὴν ἀπὸ γενέσεως οὐρανοῦ καὶ λήξασα εἰς ἀνθρώπου κατασκευήν· ὁ μὲν γὰρ ἀφθάρτων τελειότατος, ὁ δὲ θνητῶν. ἀθάνατα δὲ καὶ θνητὰ ἐν γενέσει συνυφαίνων ὁ ποιητὴς εἰργάσατο τὸν κόσμον, τὰ μὲν [γενόμενα] <ὡς> ἡγεμονικά, τὰ δ’ ὡς ὑπήκοα [κα] γενησόμενα. (2.)  τὸ δὲ ἱστορικὸν μέρος ἀναγραφὴ βίων ἐστὶ σπουδαίων καὶ πονηρῶν καὶ τὰ ὁρισθέντα ἑκατέροις ἐπιτίμια καὶ γέρα ἐν ἑκάσταις γενεαῖς. τοῦ δὲ νομοθετικοῦ τὸ μὲν καθολικωτέραν ὑπόθεσιν ἔχει, τὸ δ’ ἕτερον <τῶν κατὰ> μέρος νομίμων εἰσὶν ἐντολαί· κεφάλαια μὲν δέκα, ἅπερ λέγεται κεχρησμῳδῆσθαι οὐ δι’ ἑρμηνέως ἀλλ’ ἐν τῷ ὑψώματι τοῦ ἀέρος σχηματιζόμενα καὶ ἄρθρωσιν ἔχοντα λογικήν, τὰ δ’ ἄλλα τὰ κατ’ εἶδος [μέρη] διὰ τοῦ | προφήτου θεσπισθέντα. (3.)  περὶ ὧν ἁπάντων ὅσα καιρὸς ἐν ταῖς προτέραις συντάξεσι διεξελθὼν καὶ προσέτι τῶν ἀρετῶν ἃς ἀπένειμεν εἰρήνῃ τε καὶ πολέμῳ μέτειμι κατὰ τὸ ἀκόλουθον ἐπὶ τὰ προτεθέντα  καὶ τοῖς ἀγαθοῖς ἆθλα καὶ τοῖς πονηροῖς ἐπιτίμια. (4.) συνασκήσας γὰρ ὑφηγήσεσι καὶ προτροπαῖς μαλακωτέραις καὶ πάλιν ἐπανατάσεσι καὶ νουθεσίαις ἐμβριθεστέραις τοὺς κατ’ αὐτὸν πολιτευομένους ἐκάλεσεν εἰς τὴν ὧν ἐπαιδεύθησαν ἐπίδειξιν· οἱ δὲ παρελθόντες ὥσπερ εἰς ἱερὸν ἀγῶνα γυμνὴν τὴν ἑαυτῶν προαίρεσιν ἀνέφηναν εἰς ἐναργέστατον ἔλεγχον   τῆς ἀληθείας. (5.) εἶτα οἱ μὲν ἀθληταὶ τῷ ὄντι ἀρετῆς ἀνευρίσκοντο μὴ ψεύσαντες τῆς ἐπ’ αὐτοῖς χρηστῆς ἐλπίδος τοὺς ἀλείπτας νόμους, οἱ δὲ ἄνανδροι καὶ ἀγεννεῖς ὑπὸ τῆς ἐμφύτου μαλακίας τὰς ψυχάς, πρὶν ἢ δυνατώτερόν τι ἀντιβιάσασθαι, προκαταπίπτοντες αἰσχύνη καὶ γέλως  θεατῶν ἐγίνοντο. (6.) δι’ ἣν αἰτίαν οἱ μὲν βραβείων καὶ κηρυγμάτων καὶ τῶν ἄλλων ὅσα νικῶσι δίδοται μετελάμβανον, οἱ δὲ οὐκ ἀστεφάνωτοι μόνον ἀπῄεσαν, ἀλλὰ καὶ ἧτταν ἐπονείδιστον ἐνδεξάμενοι τῶν ἐν τοῖς γυμνικοῖς ἀγῶσιν ἀργαλεωτέραν· ἐκεῖ μὲν γὰρ ἀθλητῶν σώματα κλίνεται ῥᾳδίως ὀρθοῦσθαι δυνάμενα, ἐνταῦθα δὲ ὅλοι βίοι πίπτουσιν, οὓς ἅπαξ  ἀνατραπέντας μόλις ἔστιν ἀνεγεῖραι.

   On "creation," see note 1 below.

  The "history" is concerned with the lives of the virtuous and the wicked.  The following text, De Praemis et Poenis [2-13].10-78, refers to Enos [2].14, Enoch [3].16 referring to Gen 5.24, Noah [4].23, Abraham [4].27-28, Isaac [5].31, Jacob [6].36, Moses [9].53, Cain [12].69, and Korah's rebellion [13].74.  This range of references suggests that the classification "history" is being used by Philo to denote a genre of text, rather than a specific book or section of text.   Philo's interpretation of the lives of these men is allegorical, so that Enos represents hope, Abraham represents faith, etc.  He does not use the specific actions or events of their lives as models to be imitated. This is specifically stated in De Cong. Erud. Grat. [8].44, which refers to "genealogy" in the sense of a line of descent from Manassah son of Joseph,\n/ and De Somniis 1.[10].52, in reference to Abraham leaving Haran.\n/

\n/ Philo Judaeus Phil., De congressu eruditionis gratia. 44.
λέγεται γάρ· „ἐγένοντο υἱοὶ Μανασσῆ, οὓς ἔτεκεν αὐτῷ ἡ παλλακὴ ἡ Σύρα, τὸν Μαχείρ· Μαχεὶρ δὲ ἐγέννησε τὸν Γαλαάδ‟ (Gen. 46, 20). καὶ Ναχὼρ μέντοι, ὁ ἀδελφὸς ᾿Αβραάμ, ἔχει δύο γυναῖκας, ἀστήν τε καὶ παλλακήν· ὄνομα δὲ τῆς μὲν ἀστῆς Μελχά, ῾Ρουμὰ δὲ τῆς παλλακίδος (Gen. 22, 23. 24). (44.) ἀλλ’ οὐχ ἱστορικὴ γενεαλογία ταῦτ’ ἐστὶν ἀναγραφεῖσα παρὰ τῷ σοφῷ νομοθέτῃ—μηδεὶς τοῦτ’ εὖ φρονῶν ὑπονοήσειεν—, ἀλλὰ πραγμάτων ψυχὴν ὠφελῆσαι δυναμένων διὰ συμβόλων ἀνάπτυξις. τὰ δ’ ὀνόματα μεταβαλόντες εἰς τὴν ἡμετέραν διάλεκτον εἰσόμεθα τὴν ὑπόσχεσιν ἀληθῆ.

   Philo divides the "legislation" into two parts, the ten general heads of the ordinances, which are said to be delivered directly to the people, and the particular laws, which were delivered by the prophet. [In Progress] VLW]

The following analysis was prepared by Joe Cardwell (January 2004):

Philo speaks repeatedly of the Pentateuch as "the Legislation," ἡ νομοθεσία

[14] De fuga et inventione 60 [De Profug. 11.1.555]
Κάιν δ’ ὁ ἐναγὴς καὶ ἀδελφοκτόνος οὐδαμοῦ τῆς νομοθεσίας ἀποθνῄσκων εὑρίσκεται

[01] Legum allegoriarum 3.96 [31.1.106]
ὡς καὶ ἐναρχόμενος τῆς νομοθεσίας ἐδήλωσεν εἰπών· „καὶ ἐποίησεν ὁ θεὸς ...

[02] De cherubim 87 [26.1.154]
καὶ διὰ τοῦτο καὶ τὸ „σάββατον‟ — ἑρμηνεύεται δ’ ἀνάπαυσις — „θεοῦ‟ φησιν εἶναι Μωυσῆς πολλαχοῦ τῆς νομοθεσίας

[JC note: When pollaxou (and once, polloxoqi = "many places") is added to the genitive of nomoqesia (translated "many times throughout the law"), nomoqesia always means the Penteteuch. I have included all the instances of this particular combination just below.]

[06] De plantatione 117:
τὸν τέσσαρα ἀριθμὸν πολλαχοῦ μὲν τῆς νομοθεσίας, μάλιστα δὲ ἐν τῷ καταλόγῳ τῆς τοῦ παντὸς γενέσεως, ἀποσεμνύνειν ἔοικεν ὁ προφητικὸς λόγος

[+03] Quod deterius potiori insidiari soleat 80:
πολλαχοῦ μὲν γὰρ τῆς νομοθεσίας οὐσίαν τῆς ψυχῆς ἀποφαίνεται τὸ αἷμα λέγων ἄντικρυς·
Genesis 1.27 is referenced here.

[+05] De agricultura 2:
πολλαχοῦ μὲν οὖν τῆς νομοθεσίας τὴν ὑπόσχεσιν ἐπαληθεύουσαν εὑρήσομεν
Genesis 9.20 and its context is discussed in this passage.

[+07] De ebrietate 2:
πολλαχοῦ γὰρ τῆς νομοθεσίας οἴνου καὶ τοῦ γεννῶντος φυτοῦ τὸν οἶνον ἀμπέλου διαμέμνηται
This mostly likely refers to the five books of Moses as a whole, since Noah and his becoming drunk, a tale related in Genesis, is mentioned in this context. Otherwise, it might mean the legislation that Moses laid out to the people of Israel rather than the actual books themselves -- the Law and all its individual commandments rather than Moses' five books which contain more than simply rules and legislation. I prefer the former.

[+08] De sobrietate 7:
πολλαχοῦ μέντοι τῆς νομοθεσίας καὶ τοὺς ἡλικίᾳ προήκοντας νέους καὶ τοὺς μηδέπω γεγηρακότας ἔμπαλιν ὀνομάζει πρεσβυτέρους
Genesis 21:14 and the surrounding context is discussed in this passage.

[+09] De confusione linguarum 3:
καίτοι τί δεῖ τοὺς πολλαχόθι τῆς νομοθεσίας ἐσπαρμένους ἀναλέγεσθαι ὥσπερ σχολὴν ἄγοντας καὶ ἐνευκαιροῦντας διαβολαῖς

[+10] De confusione linguarum 148:
καὶ πολλαχοῦ μέντοι τῆς νομοθεσίας υἱοὶ πάλιν ᾿Ισραὴλ καλοῦνται

[+31] De specialibus legibus 4.44:
διὸ πολλαχοῦ παραινεῖ τῆς νομοθεσίας ἀδίκῳ μηδενὶ συναινεῖν, μήτε ἀνθρώπῳ μήτε πράγματι
-Philo speaks of "many places in the law" in which a particular command is enjoined. One example of this would be Exodus 23.1.

[+34] De virtutibus 15:
πάντα δὲ τὰ εἰρημένα ὑφηγήσεις εἰσὶ καὶ διδασκαλίαι πολλαχοῦ τῆς νομοθεσίας ἐστηλιτευμέναι

[+35] De virtutibus 22:
ἧς τὰ μὲν κατ’ εἰρήνην ἔργα πολλαχοῦ τῆς νομοθεσίας ὕμνησεν ἀεὶ τῶν καιρῶν στοχαζόμενος

[Ryle's text continues here]

[15] De fuga et inventione 178:
ᾄδεταί τις ἐν ἀρχῇ τῆς νομοθεσίας μετὰ τὴν κοσμοποιίαν εὐθὺς τοιόσδε

But in one passage the book of Joshua appears to be included in "The Legislation,"

[12] De migratione Abrahami 182:
"Wherefore, even though it be said somewhere in the Law-book 'God in heaven above and on the earth below' ... " (Cohn-Wendland and Loeb refer to Deut 4.39, which has the same words as Josh 2.11b !)
κἄν που τῆς νομοθεσίας λέγηται „ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω‟
quoting Josh. 2.11 [so Ryle, here and on p. 283; but see also to Deut 4.39 on p. 248, where Ryle lists Leg Alleg 3.4 [3.1.1.88 with a vague formula, "and in other places it/he witnesses saying"] and 3.82 [3.26.1.103 (no formula)] as citations of the same words in the Deut passage!].

[Ryle continues:] Philo sometimes refers to the whole Pentateuch as "The Law," or ὁ νόμος, e.g. λέγει ὁ νόμος ὅτι „ὤφθη ὁ θεὸς αὐτῷ‟
Gen. 12.7 quoted in Quod deterius potiori insidiari soleat 159:

καὶ ἁρμόττον χαριστήριον συμποδίσας, ὥς φησιν ὁ νόμος
Gen. 22.9 quoted in Quod deus sit immutabilis 4: "

The expression "The Laws," οἱ νόμοι, appears also to stand for the Pentateuch in
De specialibus legibus 2.3:
"In the laws we read of one of our first founders, who are particularly admired for their wisdom, that he swore by the fear of his father ..." (Loeb, with Jacob identified from Gen 31.53)
ἀναγέγραπταί τις ἐν τοῖς νόμοις τῶν ἀρχηγετῶν καὶ ἐπὶ σοφίᾳ μάλιστα θαυμασθέντων ὀμνὺς „κατὰ τοῦ φόβου τοῦ πατρός‟
[[Ryle xx]] where the reference is to Jacob.
See also the passage quoted below, under "(4) Genesis," from De Abrahamo 1 [1.2.1]:
Τῶν ἱερῶν νόμων ἐν πέντε βίβλοις ἀναγραφέντων ἡ πρώτη καλεῖται καὶ ἐπιγράφεται Γένεσις
"The first of the holy laws inscribed in five books is called and titled Genesis."

**νομοθεσία [more passages from Joe C, not in Ryle]

[+04] Quod deterius potiori insidiari soleat 178: "
OU) GA\R QA/NATON AU)TOU=DIA\ PA/SHS TH=S NOMOQESI/AS
Genesis 4 is referred to in this passage.

[+11] De migratione Abrahami 14: "
OU)=N O( I(EROFA/NTHS MI/AN TH=S NOMOQESI/AS O(/LHN I(ERA\N BI/BLON *)ECAGWGH\N

[+16] De somniis 1.237: "
KAI\ SXEDO\N DU/O EI)SI\N AU(=TAI MO/NAI AI( TH=S NOMOQESI/AS PA/SHS O(DOI/
-Numbers 23:19 and Deuteronomy 8:5 are referred to in the context.

[+18] De Josepho 28: "
SXEDO\N GA\R TA\ PA/NTA H)\ TA\ PLEI=STA TH=S NOMOQESI/AS A)LLHGOREI=TAI.

[+22] De vita Mosis 2.38: "
O(/PER E)PI\ TAU/THS TH=S NOMOQESI/AS OU)/FASI SUMBH=NAI

[+23] De vita Mosis 2.47: "
OU(= DE\ XA/RIN E)NQE/NDE TH=S NOMOQESI/AS H)/RCATO

[+25] De vita Mosis 2.291: "
O(\KAQA/PER E)N TW=| ZW/|W| KEFALH\ TH=S O(/LHS NOMOQESI/AS E)STI/N

[+29] De specialibus legibus 2.104: "
QRWPI/AS, H(\N A(/PANTI ME/REI TH=S NOMOQESI/AS SUNUFAI/NEIN A)CIOI= TOI=S E)NTUGXA/NOUSI
-- This could mean the law-portion of Moses' books as opposed to the Penteteuch as a whole, but I opt for the latter.

[+32] De specialibus legibus 4.72: "
O( PA=SAN SXEDO/N TI TH\N NOMOQESI/AN PEPLHRWKW\S
-The passage implicated by Philo is Exodus 23:3. It is possible that Moses speaks of the legislative portion of the Penteteuch here.

[+36] De virtutibus 99: "
A)\N EI)/POI TW=N MH\ XEI/LESIN A)/KROIS A)POGEUSAME/NWN TH=S NOMOQESI/AS

[+37] De virtutibus 119: "
DIA\ PA/SHS TH=S NOMOQESI/AS O( I(ERW/TATOS PROFH/THS KATASKEUA/ZEIN, O(MO/NOIAN,

[+39] Quod omnis probus liber sit 57: "
LO/GON W(/SPER A)PO\ PHGH=S TH=S *)IOUDAI/WN NOMOQESI/AS, E)N H(=| DUOI
-As Yonge's translation indicates in a note, the context of this statement is a reference to the story of Esau and Jacob in which Isaac gave Jacob was given the blessing of the first-born and Esau a subservient position with respect to his younger brother. Philo is attempting to show that a statement by Zeno was actually taken from the Jewish Law, that is, in this case, the five books (here, Genesis 27-28) of Moses.

[+40] De vita contemplativa 78: "
NOMOQESI/A DOKEI= TOI=S A)NDRA/SI TOU/TOIS E)OIKE/NAI ZW/|W| KAI\ SW=MA ME\N E)/XEIN
-The context is the discussion of the Theraputae.

[+42] Quaestiones in Genesim 1.68: "
[...] || KAI\ DEIKNU\S DI' O(/LHS TH=S NOMOQESI/AS W(S PAR'
The Greek in TLG seems to lack a lot -- so I imagine, hence the label "fragment."

[+43] Quaestiones in Genesim 2.54a: "
GA\R O)/NTWN KEFALAI/WN A(\ KEI=TAI DIA\ PA/SHS TH=S NOMOQESI/AS,

[+44] Quaestiones in Genesim 3.3: "
OU)=N H( QEI/A NOMOQESI/A TRO/PON TINA\ ZW=|ON H(NWME/NON, H(\N O(/LHN
-Philo appears at this point to be discussing how one must interpret the Law as an unified work. Without an English translation for this one to aid my decision-making, it is a little difficult to decide. But it does appear to be the Penteteuch.

References that do not seem to be limited specifically to the Pentateuch text in whole or in part:

[+13] De congressu eruditionis gratia [Preliminary Studies] 120:
"But why note such examples as these [cf Gen 15.18-20], when the holy and divine law is summed up by Moses in precepts which are ten in all, statutes which are the general heads, embracing the vast multitude of particular laws, the roots, the sources, the perennial fountains of ordinances containing commandments positive and prohibitive for the profit of those who follow them?" (Loeb).
... TH\N GA\R I(ERA\N KAI\ QEI/AN NOMOQESI/AN DE/KA TOI=S SU/MPASI LO/GOIS *MWUSH=S A)NAGE/GRAFEN ...
--Not the text of the Penteteuch as such, but God's law/legislation in general as organized through the Decalogue.

[+17] De Abrahamo 5:
(Before looking at specific laws, let us look at the models from which they are copies. These are the humans who lived good and blameless lives, whose virtues are recorded in the most holy writings for the reader to imitate,) "for in these men we have laws endowed with life and reason, and Moses extolled them for two reasons. First he wished to show that the enacted ordinances are not inconsistent with nature; and secondly that those who wish to live in accordance with the laws as they stand have no difficult task, seeing that the first generations before any at all of the particular statutes was set in writing followed the unwritten law with perfect ease, so that one might properly say that the enacted laws are nothing else than memorials of the life of the ancients, preserving to a later generation their actual words and deeds." (Loeb)
KAI\ A)GRA/FW| TH=| NOMOQESI/A|, PRI/N TI TH\N A)RXH\N A)NAGRAFH=NAI TW=N E)N ME/REI
-- "Unwritten" law to which the Patriarchs in Genesis adhered before the laws came to be inscribed by Moses.

[+19] De vita Mosis 2.2: "Moses will be found to have displayed, and more than displayed, combined in his single person, not only these two faculties -- the kingly and the philosophical -- but also three others, one of which is concerned with law-giving, the second with the high priest's office, and the last with prophecy." (Loeb)
H( ME\N PRAGMATEU/ETAI PERI\ NOMOQESI/AN, H( | DE\ PERI\ A)RXIERWSU/NHN, H( DE\ TELEUTAI/A PERI\ PROFHTEI/AN
--Law in general, as associated with Moses' career (see also #38 below).

[+24] De vita Mosis 2.51:
"Again [Moses] considered that to begin his writings with the foundation of a man-made city was below the dignity of the laws, and, surveying the greatness and beauty of the whole code with the accurate discernment of his mind's eye, and thinking it too good and godlike to be confined within any earthly walls, he inserted the story of the genesis of the "Great City" [the entire cosmos], holding that the laws were the most faithful picture of the world-polity." (Loeb)
PRO\S TO\ ME/GEQOS KAI\ KA/LLOS TH=S O(/LHS NOMOQESI/AS A)KRIBESTA/TH| O)/YEI
-- Not simply the Pentateuch, but as Yonge would put it, the "legislative system." [Does this capture Philo's Platonic vision of law/laws?]

[+20] De vita Mosis 2.25:
"That the sanctity of our legislation has been a source of wonder not only to the Jews but also to all other nations, is clear both from the facts already mentioned and those which I proceed to state." (Loeb)
*TO\ DE\ TH=S NOMOQESI/AS I(EROPREPE\S W(S OU) PAR' *)IOUDAI/OIS MO/NON
A)LLA\ KAI\ PARA\ PA=SI TOI=S A)/LLOIS TEQAU/MASTAI,
Sometimes it is difficult to distinguish whether Philo speaks of the Penteteuch as a whole, or of the legislative part of the Penteteuch. In the context Philo is attempting to demonstrate how all peoples have benefited from the laws of Moses because of their goodness and righteousness. In so speaking, he causes my mind to think of the commandment portion of the books alone rather than the Penteteuch as a whole. However, that might be a false distinction, should Philo consider the narrative to be propitious toward righteousness as well (which he seems to do). I would say that at this point he means to speak of the commandment portion of the Penteteuch, rather than the Penteteuch in its entirety, because in section 45, he says that he moves on to tell of virtues other than that of making rules that Moses exhibited in his writings.

[+21] De vita Mosis 2.31:
"The great man [Ptolemy Philadelphus], having conceived an ardent affection for our laws, determined to have the Chaldean translated into Greek, and at once dispatched envoys to the high priest and king of Judaea, both offices being held by the same person, explaining his wishes and urging him to choose by merit persons to make a full rendering of the Law into Greek." (Loeb)
O( DH\ TOIOU=TOS ZH=LON KAI\ PO/QON LABW\N TH=S NOMOQESI/AS H(MW=N
This reference ultimately refers to the Penteteuch, since that is what Ptolemy Philadelpus was ordering to be translated. However, since I have decided that the statement above refers to the legislation rather than to the literary work itself, I have decided that this statement does as well, considering their proximity.

[+26] De decalogo 81:
"So then [God] gave no place in his sacred code of laws to all such setting up of other gods ..." (Loeb)
A)NELW\N OU)=N E)K TH=S I(ERA=S NOMOQESI/AS PA=SAN TH\N TOIAU/THN E)KQE/WSIN
-God's law in general? But in a discussion of the decalogue commandment against "other gods."

[+27] De decalogo 154:
"... The ten commandments are summaries of the special laws which are recorded in the sacred books and run through the whole of the legislation." (Loeb)
OI( DE/KA LO/GOI KEFA/LAIA NO/MWN EI)SI\ TW=N E)N EI)/DEI PAR' O(/LHN TH\N NOMOQESI/AN E)N TAI=S I(ERAI=S BI/BLOIS A)NAGRAFE/NTWN
-The exact use of the preposition para in the phrase par' olhn thn nomoqesian is a little ambiguous. I take it to mean the laws in particular rather than the Penteteuch, and the phrase just after is en tais ierais biblois to refer to the Penteteuch, or the whole Hebrew Scriptures in general. Nomoqesian might refer to the Penteteuch, however (who knows -- I might become a scholar after all in the fact that I'm not committing to much on this).

[+28] De specialibus legibus 1.319:
"Furthermore, he banishes from the sacred legislation the lore of occult rites and mysteries and all such imposture and buffoonery." (Loeb, with a note referring to Deut 23.17-18 LXX)
PRO\S TOU/TOIS E)/TI TA\ PERI\ TELETA\S KAI\ MUSTH/RIA KAI\ PA=SAN TH\N TOIAU/THN TERQREI/AN KAI\ BWMOLOXI/AN E)K TH=S I(ERA=S A)NAIREI= NOMOQESI/AS,
-It might be the Penteteuch as a whole, but I take it to be the legislative portion.

[+30] De specialibus legibus 2.164:
"But not only is the legislation in a sense a lesson on the sacred office, not only does a life led in conformity with the laws necessarily confer priesthood or rather high priesthhood in the judgment of truth, but there is another point of special importance." (Loeb)
XWRI\S DE\ TOU= TH\N NOMOQESI/AN TRO/PON TINA\ DIDASKALI/AN I(ERWSU/NHS EI)=NAI
-A particular injunction in the Mosaic law. [Actually, Philo is depicting the entire Jewish nation when observing certain prescribed rites as doing priestly service for the entirety of humankind. Wow.]

[+33] De specialibus legibus 4.132:
"... I have assigned and attached to each of the [decalogue] heads what was appropriate to them throughout the whole legislation." (Loeb)
E(KA/STW| TW=N GENW=N E)C A(PA/SHS TH=S NOMOQESI/AS TA\ OI)KEI=A PROSE/NEIMA KAI\ PROSE/FUSA.
-The legislation of Moses as contained in the Penteteuch and organized under the decalogue headings (see also above #27).

[+38] De praemiis et poenis = De exsecrationibus 53:
"Moses ... gained ... four special rewards, the offices of king, legislator, prophet and high priest." (Loeb; but better, "...the functions of ruling, legislating, prophesying, and serving as high priest"))
TETTA/RWN A)/QLWN E)CAIRE/TWN TUGXA/NEI, [TUXW\N] BASILEI/AS, NOMOQESI/AS, PROFHTEI/AS, A)RXIERWSU/NHS
-Moses' gift of lawgiving (see also #19 above).

[+"41"] Hypothetica or Apologia pro Judaeis -- the introduction to Philo's material by Eusebius in Prep Evang 8.5.11 referring to "the legislation according to Moses."

[[end of Joe Cardwell supplementary file]

(4) GENESIS.

Philo refers to 'Genesis' by its Greek name, e.g. De Posterit. Caini, § 37, i. 249 = [37].127:
διὸ καὶ ἐν Γενέσει λέγεται· „πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς‟ (Gen. 2.6).
On which account it is said in Genesis, "And a fountain went up from the earth, and watered all the face of the Earth."{Gen 2.6.} (Yonge);

De Abrahamo, § 1, ii. 1 =  [1].1:
Τῶν ἱερῶν νόμων ἐν πέντε βίβλοις ἀναγραφέντων ἡ πρώτη καλεῖται καὶ ἐπιγράφεται Γένεσις ἀπὸ τῆς τοῦ κόσμου γενέσεως, ἣν ἐν ἀρχῇ περιέχει, λαβοῦσα τὴν πρόσρησιν, καίτοι μυρίων ἄλλων ἐμφερομένων πραγμάτων, ὅσα κατ’ εἰρήνην ἢ πόλεμον ἢ φορὰς καὶ ἀφορίας ἢ λιμὸν καὶ εὐθηνίαν ἢ τὰς μεγίστας τῶν ἐπὶ γῆς φθορὰς διὰ πυρὸς καὶ ὕδατος ἢ τοὐναντίον γενέσεις καὶ εὐτροφίας ζῴων καὶ φυτῶν κατὰ τὴν ἀέρος καὶ τῶν ἐτησίων ὡρῶν εὐκρασίαν καὶ ἀνδρῶν τῶν μὲν ἀρετῇ τῶν δὲ κακίᾳ συμβιωσάντων·
The sacred laws having been written in five books, the first is called and inscribed Genesis, deriving its title from the creation (genesis) of the world, which it contains at the beginning; although there are ten thousand other matters also introduced which refer to peace and to war, or to fertility and barrenness, or to hunger and plenty, or to the terrible destructions which have taken place on earth by the agency of fire and water; or, on the contrary, to the birth and rapid propagation of animals and plants in accordance with the admirable arrangement of the atmosphere, and the seasons of the year, and of men, some of whom lived in accordance with virtue, while others were associated with wickedness;

De Mundo, § 8, ii. 610 = De Aeternitate Mundi [5].19:
μακροῖς δὲ χρόνοις πρότερον ὁ τῶν ᾿Ιουδαίων νομοθέτης Μωϋσῆς γενητὸν καὶ | ἄφθαρτον ἔφη τὸν
κόσμον ἐν ἱεραῖς βίβλοις· εἰσὶ δὲ πέντε, ὧν τὴν πρώτην ἐπέγραψε Γένεσιν, ἐν ᾗ ἄρχεται τὸν τρόπον τοῦτον· „᾿Εν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος‟ (Gen. 1.1,2.),
(19) and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." (Yonge).
[Note: the order of Yonge's text differed from that of Cohn-Wendland for 24-77; Ryle's text?]

The opening section of the book (Gen.1.1-2.4) is referred to under tile title of "The Creation," ἡ κοσμοποιϊα (see above on Philo's distinction between this and the "genealogical" section), e.g.
De Gigant. § 5, i. 265 = [5].22, quoting Gen. 1.2:  παρό φησιν ἐν τῇ κοσμοποιίᾳ· „πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος‟ (Gen.1.2),
In reference to which, Moses says, in his account of the creation of the world, "The spirit of God moved upon the face of the Waters"{Gen 1.2} (Yonge);

De Plant. Noe, § 20, i. 342 = [20].86:
οὗ χάριν καὶ τῇ κατὰ τὸν ἱερώτατον Μωυσῆν κοσμοποιίᾳ πάσῃ τὸ τοῦ θεοῦ (Elohim) ὄνομα ἀναλαμβάνεται· ἥρμοττε γὰρ τὴν δύναμιν, καθ’ ἣν ὁ ποιῶν εἰς γένεσιν ἄγων ἐτίθετο καὶ διεκοσμεῖτο, διὰ ταύτης καὶ  [κατα]κληθῆναι.
For which reason also, in the account of the creation of the world, according to the most holy Moses, the name of God is always assumed by him: for it was fitting that the power according to which the Creator, when he was bringing his creatures into the world, arranged and adorned them, should be invoked also by that creation. (Yonge);
 [Wendland conjectures ὁ ποιῶν <τα παντα> εἰς γένεσιν ἄγων ἐτίθει καὶ διεκοσμεῖ -- H has ταύτης, while MGUF have τοῡτο.  [κατα] secl. Cohn, ἐπικληθῆναι.]

De Posterit. Caini, § 18, i. 237 = [18].64-65:
δηλώσει δὲ καὶ αὐτὸς ἐν τῷ τῆς κοσμοποιίας ἐπιλόγῳ φάσκων· „καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρα τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησε·  καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι‟ (Gen. 2.2,3). εἶτ’ ἐπιλέγει· „αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν‟ (Gen. 2.4).
And Moses also shows us this in the conclusion of his account of the creation, where he says, "And God ceased on the seventh day from all the works that he had made; and God blessed the seventh day, and hallowed it," because on it he ceased from all his works which God had begun to make, {Gen. 2.2.} (65) and after that he concludes his account in these words, "This is the book of the generation of heaven and of earth when they were made, on the day in which God made the heaven and the earth;" {Gen 2.4} and these things were done in the first day, so that the seventh day is referred to the unit which is the first day and the beginning of the whole. (Yonge)
 In this passage the reference is to Gen. 2.2 ff.; and that the meaning of  ἐν τῷ τῆς κοσμοποιίας ἐπιλόγῳ is " in the closing words of the Creation Section,"\1/ hardly admits of question.

[De Opifico Mundi [44].129:
᾿Επιλογιζόμενος δὲ τὴν κοσμοποιίαν κεφαλαιώδει τύπῳ φησίν· „Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο, ᾗ ἡμέρᾳ  ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι‟ (Gen. 2.4,5).
So Moses, summing up his account of the creation of the world, says in a brief style, "This is the book of the creation of the heaven and of the earth, when it took place, in the day on which God made the heaven and the earth, and every green herb before it appeared upon the earth, and all the grass of the field before it sprang up." (Yonge)]
[This quotation was not included in Ryle. - VLW]

Quaestiones in Genesim. 1 frag. 1:
1.(1.)   Διὰ <τί> τὴν κοσμοποιΐαν ἐπιλογιζόμενός φησιν Μωϋσῆς «αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, <ὅτε ἐγένετο>»; Τὸ μὲν «ὅτε ἐγένετο» ἀόριστον ἔοικε χρόνον ἐμφαίνειν·  τοῦτο δέ ἐστιν ἔλεγχος δυσωπῶν τοὺς συγκεφαλαιουμένους ἀριθμὸν ἐτῶν ἀφ’ οὗ τὸν κόσμον οἷόν τε γενέσθαι. Τὸ δὲ «αὕτη ἡ βίβλος γενέσεως» ἤτοι δεικτικόν ἐστιν τοῦ ὑποκειμένου τεύχους ὁ τὴν κοσμοποιΐαν περιέχει ἢ ἀναφορὰ τῶν εἰρημένων περὶ τῆς κοσμοποιΐας πρὸς τὰ ἐπ’ ἀληθείας γεγονότα.
(1) Why does Moses, revolving and considering the creation of the world, say: "This is the book of the generation of heaven and earth, when they were created?" (Gen. 2.4). The expression, "when they were created," indicates as it seems an indeterminate time not accurately described. But this argument will confute those authors who calculate a certain number of years reduced to one, from the time when it is possible that the world may have been created. And again, the expression: "This is the book of the generation," is as it were indicative of the book as it follows, which contains an account of the creation of the world; in which it is intimated that what has been related about the creation of the world is consistent with strict truth. (Yonge - following the fragments found in the Parallels of John of Damascus).
[This quotation was not found in Ryle.  The Greek text quoted above is discussed in F. Petit Quaestiones in Genesim et in Exodum Vol. 33 in Les Oeuvres de Philon D'Alexandrie, 1978.   R. Marcus (Loeb: Philo Supplement I, p 2) gives a slightly different English translation based primarily on the Armenian text. - VLW]

(5) EXODUS.

Philo in one passage (De Migrat. Abrah. § 3, i. 438 = [3].14) states that Moses gave to this book the title of  ᾿Εξαγωγή, and expressly commends the suitableness of the name:
παγκάλως οὖν ὁ ἱεροφάντης μίαν τῆς νομοθεσίας ὅλην ἱερὰν βίβλον ᾿Εξαγωγὴν ἀνέγραψεν οἰκεῖον ὄνομα εὑράμενος τοῖς περιεχομένοις χρησμοῖς·
Very beautifully therefore has the sacred interpreter of God's will entitled one entire holy volume of the giving of the law, the Exodus, having thus found out an appropriate name for the oracles contained therein. (Yonge). 
[See note on Katz, p 48-49, below concerning De Somn. 1.[19].117]

Elsewhere however many textual witnesses refer to it by its familiar Greek name ᾿Εξόδος,\n/

e.g. Quis rerum div. heres, § 4, i. 474 = [4].14, quoting Ex. 14.14:
λέγεται γοῦν ἐν ᾿Εξαγωγῇ (variant ᾿Εξόδῳ)· „κύριος πολεμήσει ὑπὲρ ὑμῶν, καὶ ὑμεῖς σιγήσετε‟, καὶ χρησμὸς εὐθὺς ὑπόκειται τοιόσδε· „καὶ εἶπε | κύριος πρὸς Μωυσῆν· τί βοᾷς πρὸς μέ‟ (Exod. 14.14,15);
Accordingly it is said, in the book of Exodus, "The Lord will fight for us, and you will be Silent." {Exod. 14:4.} (Yonge); 

Quis rerum div. heres, 51, i. 509 = [51].251, quoting Ex. 19.18:
καὶ ἐν ᾿Εξαγωγῇ κατὰ τὴν ἐκκλησίαν· „τὸ γὰρ ὄρος‟ φησί „τὸ Σινὰ ἐκαπνίζετο ὅλον διὰ τὸ καταβεβηκέναι τὸν θεὸν ἐπ’ αὐτὸ ἐν πυρί,  καὶ ἀνέβαινεν ὁ καπνὸς ὡσεὶ ἀτμὶς καμίνου· καὶ ἐξέστη πᾶς ὁ λαὸς σφόδρα‟ (Exod. 19.18),
And, again, in Exodus, in the assembly of the people, we read: "For the whole of the mountain of Sinai was enveloped in smoke, because God descended upon it in fire. And the smoke went up as the vapour of a furnace, and the whole people was greatly Astonished."{Exod. 19.18.} (Yonge)

De Somn. 1. § 19, i. 638 = 1.[19].117 quoting Ex. 10.23:  
„τοῖς γὰρ υἱοῖς ᾿Ισραὴλ φῶς ἦν ἐν πᾶσιν οἷς κατεγίνοντο‟, φησὶν ἐν ᾿Εξαγωγῇ (10.23),
"For the children of Israel had light in all their Dwellings," {Exod. 10.23.} says the sacred historian in the book of Exodus (Yonge).

Special portions of the book are referred to by titles which had probably become popularly associated with particular sections. Thus the section containing the narrative of the Burning Bush is referred to, as in the Gospels, by the name of "The Bush":

De Somn. 1. § 34, i. 650 = 1.[34].194, where Ex. 3.4 is quoted:
τοῦτον τὸν τρόπον ἐπὶ μὲν τοῦ βάτου Μωϋσῆς ἀνακαλεῖται—„ὡς γὰρ εἶδε‟ φησίν „ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων· Μωυσῆ, Μωυσῆ. ὁ δὲ εἶπε· τί ἐστιν;‟ (Exod. 3, 4)
In this manner, too, Moses is called up (in the passage) on the bush -- "For," the scripture says, "when he saw that he was turning aside to see, God called him out of the bush, and said, 'Moses, Moses': and he said, 'What is it, Lord?'" {Exod. 3.4} (adapted from Yonge).
[Katz p.49 the the quotation of Gen. 22.11 in the following passage may have been altered to be consistent with this. - VLW]   

Similarly the Song of Moses (Exod. 15.) is quoted as "The Song" in Leg. Allegor. 2.§25, i.85 = 2.[25].117:
διὰ τοῦτο καὶ Μωυσῆς ἐν τῷ ᾄσματι ὑμνεῖ τὸν θεόν, ὅτι  „ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν‟ (Exod. 15, 1),
On this account also it was that Moses praised God in the hymn, because "the horse and his rider has he thrown into the sea" {Exod. 15:1.}.

The passage from Exod. 19  describing the assembling of the people at Mt Sinai is possibly quoted as "The Congregation," κατὰ τὴν ἐκκλησίαν,  in Quis rer. div. Heres, § 51, i. 509 = [51].251.\n/

From another passage (De Confus. Ling. § 27, i. 426 = [27].141) we might infer that the legislation of Exod. 23. was known as "The Prohibitions":
καὶ Μωυσῆς μέντοι φησὶν ἐν τοῖς ἀπαγορευτικοῖς· „οὐ παραδέξῃ ἀκοὴν ματαίαν‟ (Exod. 23, 1),
And Moses indeed says in the prohibitions, "You shall not acept a baseless report" {Exod. 23.1} (adapted from Yonge, who indicates that the text is confused here).

(6) LEVITICUS.

Philo refers to this book by its familiar Greek title, e.g. Leg. Allegor. 2.§26, i.85 = 2.[26].105, quoting Lev. 11.22:
παραινεῖ μέντοι ὁ ἱερὸς λόγος ἐν Λευιτικῷ „ἀπὸ τῶν ἑρπετῶν, ἃ πορεύεται ἐπὶ
τεσσάρων, ἃ ἔχει σκέλη ἀνώτερον τῶν ποδῶν, ὥστε πηδᾶν ἐν αὐτοῖς‟ σιτεῖσθαι (Lev. 11.21),
Accordingly, the word of God in Leviticus recommends men "to feed on those creeping things which go on four feet, and which have legs above their feet, so that they are able to leap with Them"{Lev. 11.22};

Quis rerum div. heres, § 51, i. 509 = [51].251, quoting Lev. 9:
καὶ ἐν τῷ Λευιτικῷ κατὰ τὴν τῶν ἱερῶν τελείωσιν ἡμέρᾳ τῇ ὀγδόῃ, ὁπότε „ἐξ-
ῆλθε πῦρ ἀπ’ οὐρανοῦ καὶ κατέφαγε τὰ ἐπὶ τοῦ θυσιαστηρίου, τά τε
ὁλοκαυτώματα καὶ τὰ στέατα‟· λέγεται γὰρ εὐθύς· „καὶ εἶδε
πᾶς ὁ λαὸς καὶ ἐξέστη, καὶ ἔπεσαν ἐπὶ πρόσωπον‟ (Lev. 9.24)·[[xxiii]]
Also, in Leviticus, when speaking of the consecration of the priests on the eighth day, when fire came out from heaven and licked up what was on the altar, and the burntofferings and the fat, the historian proceeds immediately to tell us, "And the whole\n/ people saw it and were astonished, and fell upon their Faces" {Lev.9:24}(Yonge);

\n/[Katz, p. 65-66, πας rather than ολης (Pap.) is a relatively recent replacement following Aquila based on comparison with Judges B.]

De Plantat. Noe, § 6, i. 333 = [6].26, quoting Lev. 1.1, though referring probably to Exod. 19.20:
λέγεται γὰρ ἐν Λευιτικῇ βίβλῳ „ἀνεκάλεσε Μωυσῆν‟ (Lev. 1, 1).
For we read in the book of Leviticus, "He called Moses up to Him." {Exod. 31.2 is the passage alluded to, and not any verse in Leviticus; Yonge).\n/

\n/NOTE: This quotation follows Philo's indication that those who seek after knowledge and wisdom are said to be 'called up' in support of his arguement.  In Exod. 31.2 , God calls Bezeleel up to fashion the furniture of the tabernacle.  Philo says that this calling of Bezeleel is a shadow of that of Moses in the immediately following passage, which is referred to in Lev. 1.1.  Exod. 19.20 refers to God calling Moses up to the mountain, but Lev. 1.1 refers to God calling Moses to the tent of meeting, and establishes an ongoing relationship.

Levitical laws are referred to by appropriate headings such as "The law of Leprosy," e.g. Quod det. pot. insid.§ 6, i. 194 = [6].16, quoting Lev. 14.36:
διὰ τοῦτο ἐν τῷ νόμῳ τῆς λέπρας, ὅταν ἐν οἰκίᾳ κοιλάδες χλωρίζουσαι ἢ πυρρίζουσαι φανῶσι, διείρηται τοὺς λίθους, ἐν οἷς γεγόνασιν, ἐξελόντας ἑτέρους ἀντιτιθέναι (Lev. 14.37ff.),
On this account, in the law concerning leprosy, it is expressly ordered, "when in any house hollows appear of a pale or fiery red colour, that the inhabitants shall take out the stones in which such hollows appear, and put in other stones in their Places;" {Lev. 14.36} (Yonge);

De Sobriet. § 10, i. 400 = [10].49, quoting Lev. 13.12:
διὰ τοῦτο μέντοι κἀν τῷ νόμῳ τῆς λέπρας ὁ μέγας πάντα Μωυσῆς τὴν μὲν κίνησιν καὶ ἐπὶ πλέον αὐτῆς
φορὰν καὶ χύσιν ἀκάθαρτον, τὴν δ’ ἠρεμίαν καθαρὰν ἀναγράφει·  λέγει γὰρ ὅτι „ἐὰν διαχέηται ἐν τῷ δέρματι, μιανεῖ ὁ ἱερεύς. ἐὰν δὲ κατὰ χώραν μείνῃ τὸ τηλαύγημα καὶ μὴ διαχέηται, καθαριεῖ‟ (Lev. 13.22,23)·
On this account, therefore, in the law concerning leprosy the great and wise Moses speaks of motion and its further progress and diffusion as unclean, but of tranquillity as pure. For he says, "If it be diffused over the skin the priest shall pronounce him polluted. But if the bright colour remain in its place and be not diffused, he shall pronounce him Clean." {Lev. 13.12} (Yonge).

'The law of Jubilee' is quoted as if included among "The Admonitions," a term often applied to Deuteronomic passages, as in De Profug. § 31, i. 571 = De Fuga [31].170, quoting Lev. 25.11:
λέγεται γὰρ ἐν τοῖς προτρεπτικοῖς· „οὐ σπερεῖτε, οὐδὲ μὴ ἀμήσητε τὰ αὐτόματα ἀναβαίνοντα αὐτῆς‟ (Lev. 25.11)·
For it is said in the hortatory injunctions, "You shall not sow, neither shall you reap those things which arise from the earth of their own Accord." {Lev 25.11} (adapted from Yonge).

(7) NUMBERS.

Philo does not appear to refer to this book as a whole by any distinctive title. But he alludes to certain sections in it by headings descriptive of their contents: e.g. "The suspected Woman" in Leg. Allegor. iii. § 61, i. 116 = Leg. Allegor. 3.[51].148, quoting Num. 5.27:
διὰ τοῦτο ἐπὶ τῆς ὑπονοηθείσης διεφθάρθαι ψυχῆς φησιν, ὅτι ἂν μὲν ἀπολελοιπυῖα τὸν ὀρθὸν λόγον, ὅς ἐστιν ἀνὴρ νόμιμος, εὑρεθῇ προσκεχωρηκυῖα τῷ μιαίνοντι τὴν ψυχὴν πάθει, „πρησθήσεται τὴν γαστέρα‟ (Num. 5.27),
On this account Moses says, with respect to the woman (lit "soul") suspected of corrupt activity, [supply quote?] {Num. 5.27} (adapted from Yonge);

"The great Vow" in Leg. Allegor. i. § 8, i. 46 = 1.[7].17, quoting Num. 6.9:
διὰ τοῦτο ἐπὶ τοῦ τὴν μεγάλην εὐχὴν εὐξαμένου φησὶν ὅτι, ἐὰν τροπὴ κατασκήψασα αἰφνίδιον μιάνῃ τὸν νοῦν, οὐκέτ’ ἔσται ἅγιος (cf. Num. 6.9)· ἀλλ’ „αἱ ἡμέραι αἱ πρότεραι ἄλογοι‟ (ib. 6.12)·
On this account he says, concerning him who has vowed a great vow, that "If a sudden change comes over him, and pollutes his mind, he shall no longer be Holy" ... [get?]{Num. 6.9} (Yonge);

"The Prayer of Moses" in De Posterit. Caini, § 19, i. 238 = [19].67, quoting Num. 27.16:
παρὸ καὶ Μωυσῆς εὐχόμενός φησιν· „ἐπισκεψάσθω κύριος ὁ θεὸς τῶν  πνευμάτων καὶ πάσης σαρκὸς ἄνθρωπον ἐπὶ τῆς συναγωγῆς ταύτης, ὅστις ἐξελεύσεται πρὸ προσώπου αὐτῶν καὶ ὅστις εἰσελεύσεται, καὶ
ὅστις ἐξάξει αὐτοὺς καὶ ὅστις εἰσάξει, καὶ οὐκ ἔσται ἡ συναγωγὴ κυρίου ὡσεὶ πρόβατα οἷς οὐκ ἔστι ποιμήν‟ (Num. 27.16,17).
In respect of which Moses says in his prayer, "Let the Lord, the God of spirits and of all flesh, look out a man who shall be over this assembly, who shall go out before their faces, and who shall come in, and who shall bring them out, and who shall bring them in, and so the synagogue of the Lord shall not be like unto sheep which have no Shepherd."{Num. 26.16}.
[Note the use of  συναγωγῆς and note to Quis rer. div. sit. 251 above. - VLW]

(8) DEUTERONOMY.

Philo quotes this book by its familiar Greek name, e.g. Leg. Allegor. iii. § 61, i. 121 = [61].174, quoting Deut. 8.3:
λέγει δὲ καὶ  ἐν Δευτερονομίῳ;

Quod Deus immutab. § 10, i. 280 = [10].50, quoting Deut. 30.15:
παρὸ καὶ λόγιόν ἐστι τοιοῦτον ἀναγεγραμμένον ἐν Δευτερονομίῳ· „ἰδοὺ δέδωκα πρὸ προσώπου
σου τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαθὸν καὶ τὸ κακόν, ἔκλεξαι τὴν ζωήν‟ (Deut. 30.15,19).
And this is the meaning of the oracle recorded in Deuteronomy, "Behold, I have put before thy face life and death; good and evil. Do thou choose life" (Yonge).

He also refers to it as "The Appendix to the Laws," ἡ ἐπινομίς: e.g. Quis rerum div. heres, §33, i. 495 = [33].162, quoting Deut. 25.13·
καὶ ἐν ᾿Επινομίδι „οὐκ ἔσται ἐν μαρσίππῳ σου στάθμιον καὶ στάθμιον, μέγα ἢ μικρόν· οὐκ ἔσται ἐν τῇ οἰκίᾳ σου μέτρον καὶ μέτρον, μέγα ἢ μικρόν· στάθμιον ἀληθινὸν καὶ δίκαιον ἔσται σοι, ἵνα πολυήμερος γένῃ ἐπὶ τῆς γῆς, ἧς κύριος ὁ θεός σου δίδωσί σοι ἐν κλήρῳ, ὅτι βδέλυγμα κυρίῳ πᾶς ποιῶν ταῦτα, πᾶς ποιῶν  ἄδικα‟ (Deut. 25.13-16).
And in the Law Appendix (he says), "There shall not be a false weight in thy bag; thy weight shalt be true and just; there shall not be a little weight and a large one; that thy days may be multiplied upon the earth, which the Lord thy God giveth thee for an inheritance, because every one who committeth injustice is an abomination to the Lord"{Deut. 25:13.} (adapted from Yonge);

Quis rerum div. heres. § 51, i. 509 = [51].250, [[xxiv]] quoting Deut. 28.28:
τῆς μὲν οὖν πρώτης ἐν ταῖς <ἐν> ᾿Επινομίδι γραφείσαις ἀραῖς διαμέμνηται—
παραπληξίαν γάρ φησι καὶ ἀορασίαν καὶ ἔκστασιν διανοίας καταλήψεσθαι τοὺς ἀσεβοῦντας,
ὡς μηδὲν διοίσειν τυφλῶν ἐν μεσημβρίᾳ καθάπερ ἐν βαθεῖ σκότῳ ψηλαφώντων (Deut. 28.28,29)
Now the first kind Moses mentions in the curses which are recorded in the Law Appendix; for he says that, "delirium and blindness, and aberration of mind shall seize on the Impious,"{77}{Deut. 28.28} (adapted from Yonge);

Cf. De Justit. § 4, ii. 363 =  De. Spec. Leg. 4.160: κελεύει τὴν ᾿Επινομίδα αὐτοχειρίᾳ γράψαι κεφαλαιώδη τύπον περιέχουσαν ἁπάντων τῶν νόμων,
He orders that Moses shall write out the Law Appendix {Deut. 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws  (adapted from Yonge).

De Spec. Leg. 4.164 :
οἱ μὲν οὖν ἄλλοι βασιλεῖς βακτηρίας ἔχοντες σκηπτροφοροῦσιν, ἐμοὶ δὲ τὸ σκῆπτρόν ἐστιν ἡ βίβλος
τῆς ᾿Επινομίδος, καύχημα καὶ κλέος ἀνανταγώνιστον,
Other kings have thrones and bear sceptres in their hands, but my sceptre shall be the book of the  Law Appendix; that shall be my boast and my incontestible glory  (adapted from Yonge)\n/

He also quotes from Deuteronomy under the title of "The Admonitions," τα προτρεπτικά -- e.g. De Agricult. § 39, i. 327 = [39].172-173, quoting Deut. 8.18:
κἀν τοῖς | προτρεπτικοῖς μέντοι παραινεῖ τοὺς κτῆσιν ἀγαθῶν λαχόντας πλείστην μὴ ἑαυτοὺς ἀναγράψαι τῆς κτήσεως αἰτίους, ἀλλὰ „μνησθῆναι θεοῦ τοῦ διδόντος ἰσχὺν ποιῆσαι δύναμιν‟ (Deut. 8.18).
And in the Admonitions Moses recommends that those who have received the most abundant possession of good things should not look upon themselves as the causes of their acquisition, but should "remember God who gave them strength to acquire the Power." {Deut. 8.18} (adapted from Yonge);
 
De Profug. § 25, i. 566 = De Fuga et Inventione [25].142, quoting Deut. 4.29:
ἀναγέγραπται καὶ τοῦτο ἐν τοῖς προτρεπτικοῖς· „ἐπιστραφήσεσθε‟ γάρ φησι „πρὸς κύριον τὸν θεὸν ὑμῶν, καὶ εὑρήσετε αὐτόν, ὅταν | ἐκζητήσητε αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν‟ (Deut. 4.29,30).
And this also is written in the Admonitions, for, says Moses, "Ye shall turn unto the Lord your God, and shall find him, when ye seek him with all your heart, and with all your Soul."{Deut. 4.29.} (adapted from Yonge);

 Cf. De Mutat. Nomin. § 41, i. 614 = [41].236-237, quoting Deut. 30.12;
οὗ χάριν κἀν τοῖς προτρεπτικοῖς Μωυσῆς διδάσκων, ὅτι ἡ ἀγαθοῦ κτῆσις οὔτ’ ἀδύνατός ἐστιν οὔτε δυσθήρατος, φησίν· οὐκ εἰς οὐρανὸν ἀναπτῆναι δεῖ οὐδ’ ἄχρι περάτων γῆς καὶ θαλάττης ἐλθεῖν ἐπὶ τὴν σύλληψιν αὐτοῦ· ἀλλ’ ἐστὶν ἐγγύς, καὶ σφόδρα ἐγγύς. εἶτα μόνον οὐκ ὀφθαλμοφανῶς δείκνυσι·
 „πᾶν ἔργον‟ φησί „τῷ στόματί σου καὶ τῇ καρδίᾳ καὶ ταῖς χερσί‟ (Deut. 30.12—14),
On which account Moses, teaching in the Admonitions that the attainment of good is not impossible nor even very difficult, says,  "It is not necessary to soar up to heaven, nor to go to the borders of the earth and sea, for the attainment of it, but it is near, yea, and very Near." {Deut. 30:10.} And then in a subsequent passage he shows it all but to the naked eye as one may say, where he says, "Every action is in thy mouth, or in thy heart, or in thy Hands:" {Deut. 30:14.} (adapted from Yonge)

and  De Fortitud. § 8, ii. 483 = De Virt. [8].47-48, quoting Deut. 28.1.
ὅθεν ἐν τοῖς προτρεπτικοῖς φησιν· ἐὰν δικαιοσύνην καὶ ὁσιότητα καὶ τὰς ἄλλας ἀρετὰς ἐπιτηδεύῃς, βίον ἀπόλεμον βιώσῃ καὶ εἰς ἅπαν εἰρηνικόν, ἢ ἐνστάντος πολέμου ῥᾳδίως τῶν ἐχθρῶν περικρατήσεις, θεοῦ στραταρχοῦντος ἀοράτως, ᾧ δι’ ἐπιμελείας ἐστὶ τοὺς ἀγαθοὺς σῴζειν ἀνὰ κράτος.
On which account Moses says in the Admonitions: {Deut. 28:15.} "If you practise justice, and holiness, and the other virtues, you shall enjoy a life untroubled by wars and invariably peaceful; or if any war comes upon you, you shall with ease subdue your enemies, God being the leader of your host, although invisibly, who takes care to put forth his might to save the good. (48) Therefore, if thy enemies come upon thee with many myriads of men, a host both of infantry, and of cavalry, trusting in the beauty of their armour; and if they pre-occupy all the strong and defensible places, and become masters of the country, and if they rejoice in unbounded supplies, still do not you be alarmed and fear, even if you are destitute of the things of which they have plenty, such as allies, and arms, and situations, and good opportunities, and the supplies of war" (adapted from Yonge).

Another title, found in Philo's works (De Coneupisc. § 11, ii. 357 = De Spec. Leg. 4.131, quoting Deut. 12.8), is "The Exhortations,"
διὸ παγκάλως ἐν ταῖς παραινέσεσι Μωυσῆς φησιν· „οὐ ποιήσει ἕκαστος τὸ ἀρεστὸν ἐνώπιον αὑτοῦ‟ (Deut. 12.8),
For which reason Moses says with great beauty in the Exhortations, "Let not every man do that which seemeth good to his own Eyes" {Deut. 12.8.} (adapted from Yonge).
.

The section containing the great denunciation (chaps. 27-28) is cited under the heading of "The Curses," e.g. Leg. Allegor. iii. § 35, i. 109 = 3.[35].107, quoting Deut. 27.17:
φησὶ δὲ Μωυσῆς ἐν ταῖς ἀραῖς, ἐπικατάρατον εἶναι τὸν μετατιθέντα τὰ ὅρια τοῦ πλησίον (Deut. 27.17)·
And Moses says in the Curses, that "He is cursed who removes his neighbour's land Mark," {Deut. 27:17.}
(adapted from Yonge);

De Posterit. Caini, § 8, i. 230 = [8].24, quoting Deut. 28.65:
διὰ τοῦτο ἐν ταῖς ἀραῖς γέγραπται ὅτι „οὐκ ἀναπαύσει σε, οὐδ’ οὐ μὴ γένηται στάσις τῷ ἴχνει τοῦ ποδός σου‟ καὶ μικρὸν ὕστερον ὅτι „ἔσται ἡ ζωή σου κρεμαμένη ἀπέναντι τῶν ὀφθαλμῶν σου‟ (Deut. 28.65,66).
On this account it is written in the Curses, "Thou shalt never rest; nor shall there be any rest for the sole of thy Foot."{Deut. 28:65.} And, a little afterwards, we read that, "Thy life shall hang in doubt before Them"{Deut. 28.66} (adapted from Yonge). Cf. Quis rerum div. heres, § 51, i. 509 = [51].250, quoted above.

The exhortation, in chap. 30., setting before the people the choice between the blessing and the curse, is referred to as "The holy directions," in De Congr. Erud. grat. 24, i. 538 = [24].134, quoting Deut. 30.20:
κατὰ τὰς ἱερὰς ὑφηγήσεις, ἐν αἷς διείρηται „ἔχεσθαι αὐτοῦ‟ (Deut. 30.20).
...according to his sacred commands, in which we are expressly enjoined "to cleave unto Him."{Deut. 30:20.}.
[This 'quotation' is a citation of a fragment, immediately followed by  another quotation of a fragment from Deut. 10.9.  These conclude a section which begins with a fuller citation of Exodus 2.1, and concerns Moses as the 'purest mind' which is fit to receive the wisdom of God.  The value of this citation as evidence of  a title for Deuteronomy or any section thereof  is suspect. - VLW.]

"'The song of Moses," contained in Deut. 32., is frequently referred to under the title of "the great," or "the greater Song," by which probably it was distinguished from that in Exod. 15 (see above) -- e.g.Leg. Allegor. iii. § 34, i. 108 = 3.[34].105, quoting Deut. 32.34:
ὡς ἐν μεγάλῃ φησὶν ᾠδῇ· „οὐκ ἰδοὺ ταῦτα συνῆκται παρ’ ἐμοί, καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου, ἐν ἡμέρᾳ ἐκδικήσεως, ὅταν σφαλῇ ὁ ποὺς αὐτῶν‟ (Deut. 32.34,35);
as he says in his great song, "Behold are not these things collected with me, and sealed up in my treasurehouses, against the day of vengeance when their foot shall be tripped Up?"{Deut. 32:34.} (Yonge);
 
De Posterit. Caini, 35, i. 248, quoting Deut. 32.16:
μάρτυς δ’ ὁ νόμος ἐν ᾠδῇ μείζονι λέγων οὕτως· „ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ
ἐγκατέλιπε θεὸν τὸν ποιήσαντα αὐτόν, καὶ ἐπελάθετο θεοῦ σωτῆρος αὐτοῦ‟ (Deut. 32.15).
and the law is a witness to this which in the great hymn speaks thus--"He was fat, he was rich, he was exceeding broad, and he forsook God who had made him, and he forgot God his Saviour." {Deut. 32.15};
 
De Mutat. Nomin. § 34, i. 606 = [34].182, quoting Deut. 32.4:
λέγει γὰρ Μωυσῆς ἐν ᾠδῇ τῇ μείζονι· „θεὸς πιστός, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ‟ (Deut. 32. 8).
for Moses, in his greater hymn, says, "God is faithful, and there is no unrighteousness in Him."{Deut. 32:4.}.

The section containing the Blessings pronounced upon the tribes (Deut. 33) is referred to by the name of "The Blessings" in Quod det. pot. insid. § 19, i. 204 = [19].67, quoting Deut. 33.9:
διὸ καὶ ὁ Μωυσῆς ἐν ταῖς εὐλογίαις Λευὶ πολλὰ καὶ  θαυμάσια προειπὼν ἐπιφέρει· „ἐφύλαξε τὰ λόγιά σου, καὶ τὴν διαθήκην σου διετήρησεν‟· εἶθ’ ἑξῆς· „δηλώσουσι τὰ δικαιώματά σου ᾿Ιακὼβ καὶ τὸν νόμον σου ᾿Ισραήλ‟ (Deut. 33.9,10).
On which account Moses, also, in his praises of Levi, having previously said many admirable things, adds subsequently, "He has guarded thy oracles and kept thy Covenant."{Deut. 33:9}; cf. De Mutat. Nomin. § 36, i. 608 = [36].200 [This is a reference not a quotation - VLW]).

[[xxv]]

(9) JOSHUA.

This book is only twice directly quoted by Philo. In one of these passages, where he quotes Josh.1.5, he does not refer to the book by any distinctive title; but he leaves the reader without any doubt that he regarded the book as part of the inspired Scriptures:
διόπερ λόγιον τοῦ ἵλεω θεοῦ μεστὸν ἡμερότητος ἐλπίδας χρηστὰς ὑπογράφον τοῖς παιδείας ἐρασταῖς ἀνῄρηται τοιόνδε· „οὐ μή σε ἀνῶ, οὐδ’οὐ μή σε ἐγκαταλίπω‟ (Jos. 1.5)·
On which account an oracle of the all-merciful God has been given, full of gentleness, which shadows forth good hopes to those who love instruction, in these terms: "I will never leave thee, nor forsake Thee." {Jos 1:5.} (De Confus. Ling. § 32, i. 430 = [32].166).

In the other passage, where Philo quotes Josh. 2.11, he implies that the quotation is taken from the Pentateuch, probably through a slip of the memory:
διό, κἄν που τῆς νομοθεσίας λέγηται „ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω‟ (Deut. 4.39),
On which account even though it may be said somewhere in the declaration of the law, "God is in the heaven above, and in the earth beneath," (-Yonge) (De Migrat. Abrah. 32, i. 464= [32].182).
[This quotation occurs in both Deuteronomy 4.39 and in Joshua 2.11.   Philo's citation makes is likely that he refers to the quotation from Deuteronomy. - VLW]

JUDGES.

In referring to this book, Philo, instead of calling it the book of Judges (κριταί), calls it "the book of Judgments" (ή των κριμάτων βίβλος, και τον πύργον ... "Phanuel")
καὶ ἡμεῖς γεγόναμεν δωρεαὶ πᾶσαι. τὸν φιλαυτίας κλῆρον παραλαβόντες παῖδες παρὰ πατρὸς συναυξῆσαι γλίχονται μέχρις οὐρανοῦ, ἕως ἂν ἡ φιλάρετός τε καὶ μισοπόνηρος δίκη παρελθοῦσα καθέλῃ τὰς πόλεις, ἃς ἐπετείχισαν ψυχῇ τῇ ταλαίνῃ, καὶ τὸν πύργον, οὗ τοὔνομα ἐν τῇ τῶν κριμάτων ἀναγραφομένῃ βίβλῳ δεδήλωται. ἔστι δὲ ὡς μὲν Εβραῖοι λέγουσι Φανουήλ, ὡς δὲ ἡμεῖς ἀποστροφὴ θεοῦ· τὸ γὰρ  κατεσκευασμένον ὀχύρωμα διὰ τῆς τῶν λόγων πιθανότητος οὐδενὸς ἕνεκα ἑτέρου κατεσκευάζετο ἢ τοῦ μετατραπῆναι καὶ μετακλιθῆναι διάνοιαν ἀπὸ τῆς τοῦ θεοῦ τιμῆς· οὗ τί ἂν γένοιτο ἀδικώτερον; ἀλλὰ πρός γε τὴν τοῦ ὀχυρώματος τούτου καθαίρεσιν ὁ πειρατὴς τῆς ἀδικίας καὶ φονῶν αἰεὶ κατ’ αὐτῆς εὐτρέπισται, ὃν ῾Εβραῖοι καλοῦσι Γεδεών, ὃς ἑρμηνεύεται πειρατήριον· „ὤμοσε‟ γάρ φησι „Γεδεὼν τοῖς ἀνδράσι Φανουὴλ λέγων· ἐν τῷ με ἐπιστρέφειν μετ’ εἰρήνης τὸν πύργον τοῦτον κατασκάψω‟ (Iud. 8.9).
The children who have received from their father the inheritance of self-love are eager to go on increasing up to heaven, until justice, which loves virtue and hates iniquity, coming destroys their cities which they have built up by the side of their miserable souls, and the tower the name of which is displayed in the book which is entitled the Book of Judgment. And the name is, as the Hebrews say, Phanuel, which translated into our language means, "turning away from God." For any strong building which is erected by means of plausible arguments is not built for the sake of any other object except that of averting and alienating the mind from the honour due to God, than which object what can be more iniquitous?  But for the destruction of this strong fortification a ravager and an enemy of iniquity is prepared who is always full of hostility towards it; whom the Hebrews call Gideon: which name being interpreted means, "a retreat for robbers." "For," says Moses, "Gideon swore to the men of Phanuel, saying, On the day when I return victorious in peace, I will overthrow this Tower."{Jud 8:9.} (Yonge)
(De Confus. Ling. § 26, i. 424 = [26].128-130, quoting Judg. 8.9). He does not mention any opinion as to authorship, and introduces his quotation with his usual formula fhsin. We are hardly justified in assuming that Philo intended Moses as the subject of fhsin, and regarded him as the author of Judges. [Note: So Dr Pick, Journal of Bibl. Lit., loc. cit.] Moses is doubtless often spoken of by Philo as if he were the personification of the Inspired Word; but we cannot safely extend this idea beyond the range of the Pentateuch. All we can say is that fhsin, used in this quotation from Judges, refers either to the unknown writer of this book, or to the personification of Holy Scripture. In either case the manner of the reference, by the formula fhsin, and by the mention of the name of the book, makes it probable that in Philo's mind it was associated with the Jewish Scriptures. [[xxvi]]
[The quotation from Judges 8.9 as it appears in  Philo is closer to the Codex Alexandrinus for Judges 8.9 than to the Codex Vaticanus, but differs from both in the inclusion of ὤμοσε rather than ειπεν at the beginning of the quotation.  Gideon's name occurs in Codex Alexandrinus, but not in Codex Vaticanus. The inclusion of both occurs in four miniscules, none of which exactly reproduce Philo's wording..-VLW]

RUTH.

Philo makes no reference to the Book of Ruth.

1, 2 SAMUEL and 1, 2 KINGS [edited and improved by Virginia Wayland]

These four books were probably known to Philo by the name under which they appear in Old Greek MSS, "The Kingdoms"  or "Reigns" Books 1-4, αἱ βασιλεῖαι, α', β', γ', δ'

(1) Hannah's prayer in 1 Sam 1.11 receives several comments, especially in connection with Philo's concept of "giving" to the God who needs nothing. That text reads in most Greek witnesses (but with numerous variations in details):
καὶ ηὔξατο εὐχὴν κυρίῳ λέγουσα Αδωναι κύριε ελωαι σαβαωθ, ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν, καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ, καὶ οἶνον καὶ μέθυσμα οὐ πίεται, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ ("And she [Hannah] prayed a prayer to the LORD saying: 'Adonai Kurie Eloai Sabaot, take careful notice of the humble state of your servant and show  me favor and give your servant a male offspring, and I will present him before you as a gift to the day of his death and he will not drink wine and strong drink and a razor will not touch his head.")

(1a) First Samuel is referred to as "the first of The Kingdoms"
λέγει γὰρ ἐν τῇ πρώτῃ τῶν βασιλειῶν αὓτη τὸν τρόπον τοῦτον· „δίδωμί σοι αὐτὸν δοτόν“ (I Reg. 1.11 [see also 1.28, 2.20]),  ἐν ἴσῳ τῷ "δοτὸν" ὄντα, ὥστ’ εἶναι „τὸν δεδομένον δίδωμι“, κατὰ τὸ ὶερώτατον Μωυσέως γράμμα τοῦτο [Num 28.2]
For in the first book of the Kingdoms, she speaks in this manner: "I give you him as a gift," the expression "as a gift" being equivalent to, "I give [back] that which was given," in accord with this most holy word of Moses [Num 28.2 on offerings to God]  (-adapted from Yonge)
(Quod Deus immutab. § 2, i. 273 = [2].6, quoting 1 Sam. 1.11 [see also1.28, 2.20] -- note that MS D of Philo is quite different here, and does not have the explicit reference to 1 Samuel -- ἔφη γάρ δοτὸν ὄντα δίδωμι αὐτὸν τῶι δόντι θεῶι κατὰ τὸ ὶερώτατον τοῦ νόμου πρόσταγμα τὸ φάσκον [then Num 28.2]  For she said "since he is a gift, I give him to the God who gave" in accord with the most holy commandment of the law which said ....).
[In the Loeb edition, following Wendland and other early commentators, the words are ascribed to 1 Sam 1.28; Colson comments: "The stress which Philo lays on διδωμι and δοτόν suggests that he had in mind a different version of the text from that of the LXX, where, though in v. 27 we have 'the Lord gave me my request ,' v. 28 runs 'I lend him (κιχρῶ) to the Lord, a loan (χρῆσιν) to the Lord'" (483). Note that witnesses to the Greek text of 1.28 do not reflect Philo's formulation, except perhaps behind the Old Latin "do" ("I give") instead of "I lend." Similar wording is repeated in 1 Sam 2.20. In 1 Sam 1.11, however, in Hannah's prayer, the phrase δώσω σοι αὐτὸν δοτόν does occur in some witnesses, although most omit σοι and have "before you" between "I will give him" and "a gift." RAK]

(2) and as 'The Oracle,"
ἐπίσκεψιν. οὗ χάριν καὶ ὁ ταχθεὶς τὴν ἀρίστην τάξιν παρὰ
θεῷ τρόπος, ὄνομα Σαμουήλ, οὐχ ὑφηγεῖται τὰ τῆς βασιλείας δίκαια @1
τῷ Σαοὺλ [οὐδ’] ἔτι διατρίβοντι ἐν τοῖς σκεύεσιν, ἀλλ’ ἐπειδὰν ἐκεῖθεν
αὐτὸν ἐξελκύσῃ. πυνθάνεται μὲν γάρ, εἰ ἔτι ἔρχεται ἐνθάδε ὁ ἀνήρ, ἀποκρίνεται δὲ τὸ λόγιον·  „ἰδοὺ αὐτὸς κέκρυπται ἐν τοῖς σκεύεσι“. τί οὖν προσήκει τὸν ἀκούσαντα,  φύσει παιδευτικὸν ὄντα, ποιῆσαι, ὅτι μὴ μετὰ σπουδῆς αὐτὸν ἐξελκύσαι;  „ἐπιδραμὼν“ γάρ φησι „λαμβάνει αὐτὸν ἐκεῖθεν“ (I Reg. 10.22-23), διότι τοῖς ἀγγείοις τῆς ψυχῆς, σώματι
καὶ αἰσθήσει, <ἐν>διατρίβων οὐκ ἦν ἀξιόχρεως ἀκοῦσαι τῶν τῆς βασιλείας
δογμάτων καὶ νόμων—βασιλείαν δὲ σοφίαν εἶναι λέγομεν, ἐπεὶ καὶ
τὸν σοφὸν βασιλέα—, μεταναστὰς δέ, ἡνίκα τῆς ἀχλύος σκεδασθείσης
ὀξυδορκήσειν ἔμελλεν.
On which account also that disposition which is ranked in the highest class by God, by name Samuel, does not explain the just precepts of kingly power of Saul, while he is still lying among the pots, but only after he has drawn him out from thence: for he inquires "whether the man is still coming hither," and the sacred oracle answers, "Behold, he is hidden among the stuffs" {1 Sam. 10.22}. What, then, ought he who hears this answer, and who is by nature inclined to receive instruction, to do, but to draw him out at once? "When he ran up," it says, "he took him out from thence" because he who was abiding among the vessels of the soul, that is, the body and the outward senses, was not worthy to hear the doctrines and laws of the kingdom (and by the kingdom, we mean wisdom, since we call the wise man a king); but when he has risen up and changed his place, then the mist around him is dissapated, and he will be able to see clearly. (-adapted from Yonge)
(De Migrat. Abrah. § 36, i. 467 = [36].196-197).
[The LXX/OG text of 1Sam 10.22-23 reads καὶ ἐπηρώτησεν Σαμουηλ ἔτι ἐν κυρίῳ Εἰ ἔρχεται ὁ ἀνὴρ ἐνταῦθα; καὶ εἶπεν κύριος Ἰδοὺ αὐτὸς κέκρυπται ἐν τοῖς σκεύεσιν.  καὶ ἔδραμεν καὶ λαμβάνει αὐτὸν ἐκεῖθεν....
Philo's quotation of 1Sam 10.22 begins with the inquiry, so that it is not clear whether Philo intends ἀποκρίνεται δὲ τὸ λόγιον as a quotation formula referring to the book of Samuel, or as an alternative to καὶ εἶπεν κύριος found in the verse.  In the MT, it is the people who ask whether Saul is still coming.  Philo follows LXX/OG versions and Josephus in considering Samuel the source of the inquiry.  Philo's concern with the precepts of kingly power in the context of this quotation appears to reflect the larger context of the quotation, particularly 1Sam 10.25. -VLW] 

Other quotations of the book of Samuel:
(3) διὸ καὶ λέγεται πρὸς αὐτὴν ὑπὸ παιδαρίου τινός, οὐχ ἑνός, ἀλλ’ ὑπὸ παντὸς τοῦ νεωτερίζειν καὶ τὰ καλὰ χλευάζειν ἀκμὴν ἔχοντος· „ἕως πότε μεθυσθήσῃ; περιελοῦ  τὸν οἶνόν σου“ (I Reg. 1.14)· ... εἰκότως οὖν ἀποκρίνεται πρὸς τὸν νεωτεροποιὸν καὶ γέλωτα τιθέμενον τὸν σεμνὸν καὶ αὐστηρὸν αὐτῆς βίον· „ὦ θαυμάσιε, γυνὴ ἡ σκληρὰ ἡμέρα ἐγώ εἰμι, καὶ οἶνον καὶ μέθυσμα οὐ πέπωκα, καὶ ἐκχεῶ τὴν ψυχήν μου ἐνώπιον κυρίου“ (I Reg. 1.15)· παμπόλλη γε παρρησία τῆς ψυχῆς, ἣ τῶν χαρίτων τοῦ θεοῦ πεπλήρωται. πρῶτον μέν γε „σκληρὰν ἡμέραν“ εἶπεν ἑαυτὴν πρὸς τὸ χλευάζον ἀπιδοῦσα παιδάριον—τούτῳ γὰρ καὶ παντὶ ἄφρονι τραχεῖα καὶ δύσβατος καὶ ἀργαλεωτάτη νενόμισται ἡ ἐπ’ ἀρετὴν ἄγουσα ὁδός, καθὰ καὶ τῶν παλαιῶν τις ἐμαρτύρησεν εἰπών·
τὴν μέντοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι.
τῆς δ’ ἀρετῆς ἱδρῶτα θεὸς προπάροιθεν ἔθηκεν
ἀθάνατος, μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν
καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δ’ εἰς ἄκρον ἵκηαι.
ῥηιδίη δὴ ’πειτα πέλει χαλεπή περ ἐοῦσα— [Hesiod, Works and Days 287, 289-292]
. . . . τί γὰρ ἦν τὸ „ἐκχεῶ τὴν ψυχήν μου ἐνώπιον κυρίου“ ....
On which account it was said to her [Hannah is explicitly named above] by a young boy, and that not by one only but by every one who was old enough for juvenile sauciness and for a readiness to mock at what is good, "How long will you be drunk? Put away your wine."  ... Appropriately then she answers the one who acts with the recklessness of youth, and thinks to produce laughter at her venerable and austere mode of life: O amazed onlooker, "I a woman am the hard day, and I drink no wine or strong drink, and I will pour out my soul before the Lord." Very great is the freedom of speech of that soul which is filled with the graces [Hannah means "grace" for Philo] of God. In the first place she calls herself a "hard day," having regard to the boy who is mocking; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:--
Vice one may take in troops with ease,
But in fair virtue's front Immortal God has stationed toil,
And care, and sweat, to bar the road.
Long is the road and steep,
And rough at first, which leads the steps
Or mortal men thereto;
But when you reach the height, the path
Is easy which before was hard,
And swift the onward course. [Hesiod, Works and Days 287, 289-292]
.... Then what is  the meaning of "I will pour out my soul before the Lord"? .... (adapted from Yonge)  
De Ebriet. 146-152  1Sam. 1.14-15.

[Philo's quotation of Hesiod, Works and Days 289-290 uses the singular, τῆς δ’ ἀρετῆς ἱδρῶτα θεὸς προπάροιθεν ἔθηκεν ἀθάνατος, rather than the plural, τῆς δ’ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν ἀθάνατοι, found in all other sources in the TLG online data bank (Jan. 2005) except in a clear unattributed allusion to line 289 alone in Nicolaus Mesarites Rhet., Descriptio ecclesiae SS. Apostolorum.  Chapter 7 section 5 line 6.(12th-13th century CE, {3190.006}), and a possible citation in Joannes Rhet. Siculus, Commentarium in Hermogenis librum περὶ ἰδεῶν. Page 96 line 3.(11th century CE, {4235.002}).  There are twenty-one clear quotations of line 289 in the TLG data.  Most cite either line 289 alone, in whole or in part (12 times), line 289 at the beginning of the quote (2 times), or line 289 follows line 288 (5 times).  Only two instances of line 289 following line 287 are included: 18. Scholia in Euripidem, Scholia in Euripidem (scholia vetera).  Vita-argumentum-scholion sch Hipp section 379 line 8. {5023.001} and Maximus Soph., Dialexeis. Lecture 15 chapter 7 section c line 11. {2nd century CE, 0563.001}.  Maximus has an intervening quotation formula. (- VLW)]
[Philo, in accord with most OG MSS,  has the rebuker depicted as a certain youth, παιδάριον, presumably understanding the text to mean "young servant of Eli" (τὸ παιδάριον Ἠλεί) rather than depicting  Eli as a youth. The MT has Eli himself in this role, without reference to any "youth."  In reply, Hannah addresses this shocked rebuker as "You who are surprised" (ὦ θαυμάσιε) where most preserved Greek MSS have the more respectful "Sir" (κύριε), presumably assuming Eli as the referent.  The next few words of Hannah's  response are awkward, and most Greek MSS read something like "I am a woman having a hard day" (ἐν σκληρα ἠμέρα) rather than what is printed above, which accords with MSS B and A. Of course, manuscripts that do not normally represent the iota adscript/subscript would be ambiguous as to whether to read a nominative or a dative for σκληρα ἠμέρα, although Philo's subsequent comment suggests the nominative; similarly, without diacritical marks, the presumed definite article could also represent the conjunctive particle "or" -- "a woman or a hard day am I." Presumably the idiom "hard day" in this context means something like "tough time" -- as Philo explains, virtue is difficult for some. RAK] 

(4a) τῆς μέντοι θεοφιλοῦς ψυχῆς δεῖγμα ἐναργέστατόν ἐστι καὶ τὸ ᾆσμα, ἐν ᾧ περιέχεται τὸ  „στεῖρα ἔτεκεν ἑπτά, ἡ δὲ πολλὴ ἐν τέκνοις ἠσθένησε“ (I Reg. 2.5)·.
Now the most evident sign of a soul devoted to God is that song in which that expression occurs, "She that was barren has borne seven children, and she that had many children has become weak." (-Yonge)
Quod Deus immutab. 10    1Sam. 2.5

(5a) τοὺς γὰρ προφήτας ἐκάλουν οἱ πρότερον τοτὲ μὲν ἀνθρώπους θεοῦ, τοτὲ δὲ ὁρῶντας (I Reg. 9.9), κύρια ὀνόματα καὶ ἐμπρεπῆ τῷ ἐπιθειασμῷ καὶ τῇ περιαθρήσει τῶν πραγμάτων ᾗ ἐκέχρηντο τιθέμενοι.
For the men of old used to call the prophets sometimes men of God, and sometimes seers, affixing appropriate and becoming names to their enthusiasm, and inspiration, and to the foreknowledge of affairs which they enjoyed. (-Yonge)
Quod Deus immutab. 139  1Sam 9.9

(5b) ὁ δὲ ὁρῶν ἐστιν ὁ σοφός· τυφλοὶ γὰρ ἢ ἀμυδροὶ τὰς ὄψεις οἵ γε ἄφρονες. διὰ τοῦτο καὶ τοὺς προφήτας ἐκάλουν πρότερον τοὺς βλέποντας (I Reg. 9, 9)·
And he who sees is the wise man; for the foolish are blind, or at best dim sighted. On this account I have before mentioned, that the then prophets were called seers; {1Sam. 9:9.} (-Yonge)
De Migr. Abrah. 38  1Sam 9.9.

(5c) μόνος οὖν βλέπει ὁ ἀστεῖος, οὗ χάριν καὶ τοὺς προφήτας ὠνόμασαν οἱ παλαιοὶ ὁρῶντας (I Reg. 9.9).
The good man, then, alone sees; in reference to whom the ancients also called the prophets, seers{1Sam. 9.9}.
Quis Rer. Div. Sit 78   1Sam. 9.9

[The three references to 1Sam. 9.9 found in Philo's writings all use different wording within  the phrase to which he apparently refers.  Philo seems to be  paraphrasing  rather than quoting and/or the manuscript tradition of Philo has been modified in different directions. The surviving OG MSS have the construction in the singular: τὸν προφήτην ἐκάλει ὁ λαὸς ἔμπροσθεν Ὁ βλέπων "The people formerly called the prophet 'the one who sees.' Variant forms include παλαι in this type of context by Symmachus, and also ὁρῶν. The substantival use of βλέπων  ("Seer") is frequent in Samuel-Kings and Chronicles, but ὁρῶν is also attested (e.g. 2S 24.11 [a doublet?], 2K 17.13); "Man of God" (singular) is also found in these books (e.g. 1S 2.27, 1K 17.24) -VLW & RAK]

 
The books of Kings are also referred to as "The Kingdoms":
(6) μεμίμηται δὲ τοῦτο καὶ ἡ ἐν ταῖς βασιλείαις ἐντυγχάνουσα τῷ προφήτῃ γυνὴ <χήρα> (III Reg. 17.10)·
And the <widow> woman who met the prophet, in the [books of] Kingdoms, resembles this fact: "And she is a widow;" not meaning by that, as we generally use the word, a woman when she is bereft of her husband, but that she is so, from being free from those passions which corrupt and destroy the soul, as Thamar is represented by Moses.
(Quod Deus immutab. 29, i. 293 = [29].136, quoting 1 Kings 17.10).
[This reference is an allusion the story of Elijah and the Widow of Zarephath, but not a quotation.  Philo does quote from later in the same story in Quod Deus immutab. [29].138. See below. - VLW]
Other quotations from the book of Kings
λέγει δὲ πρὸς τὸν προφήτην πᾶσα διάνοια χήρα καὶ ἐρήμη κακῶν μέλλουσα γίνεσθαι· „ἄνθρωπε τοῦ θεοῦ, εἰσῆλθες πρὸς μὲ ἀναμνῆσαι τὸ ἀδίκημά μου καὶ τὸ ἁμάρτημά μου“ (III Reg.17.18)·  εἰσελθὼν γὰρ εἰς τὴν ψυχὴν ὁ ἔνθους οὗτος καὶ κατεσχημένος ἐξ ἔρωτος ὀλυμπίου καὶ διηρεθισμένος τοῖς τῆς θεοφορήτου μανίας  ἀκατασχέτοις οἴστροις μνήμην ἀδικημάτων καὶ ἁμαρτημάτων ἀρχαίων ἐργάζεται, οὐχ ἵνα πάλιν αὐτοῖς χρήσηται, ἀλλ’ ἵνα μέγα στενάξασα καὶ μέγα κλαύσασα τὴν παλαιὰν τροπὴν τὰ μὲν ἐκείνης ἔγγονα μισήσασα ἀποστραφῇ, οἷς δ’ ὑφηγεῖται ὁ ἑρμηνεὺς τοῦ θεοῦ λόγος καὶ προφήτης ἕπηται·
And every soul that is beginning to be widowed and devoid of evils, says to the prophet, "O, man of God! hast thou come to me to remind me of my iniquity and of my sin?" For he being inspired, and entering into the soul, and being filled with heavenly love, and being amazingly excited by the intolerable stimulus of heaven inflicted frenzy, works in the soul a recollection of its ancient iniquities and offences: not in order that it may commit such again, but that, greatly lamenting and bitterly bewailing its former error, it may hate its own offspring, and reject them with aversion, and may follow the admonitions of the word of God, the interpreter and prophet of his will. (-Yonge)
Quod Deus immutab. 138   1Ki 17.18
[Philo reads ἄνθρωπε with all other OG MSS except MS B (ὁ ἄνθρωπος); the last part of the passage in most OG MSS reads τοῦ ἀναμνῆσαι τας ἀδικίας μου -- no witness has two words for "sin(s)" here, as reconstructed by some Philo editions, although forms of  ἀνόμια and of  ἁμάρτια are found in a few witnesses. -RAK]
[This quote is attributed to 'every soul' = πᾶσα διάνοια, not to scripture. Philo's quotation expands the  text of 1Ki 17.18 as it occurs in the Greek.  The citation is contracted in UF substituting το ἀνομημα σου for τὸ ἀδίκημά μου καὶ τὸ ἁμάρτημά μου following the translation of Aquila.  See Katz, p 30-31. - VLW]

(7) ἄγαμαι καὶ τῶν ἐν βασιλικαῖς βίβλοις ἱεροφαντηθέντων, καθ’ ἃς οἱ πολλαῖς γενεαῖς ὕστερον ἀκμάσαντες καὶ βιώσαντες ἀνυπαιτίως υἱοὶ τοῦ τὸν θεὸν ὑμνήσαντος Δαβὶδ ἀναγράφονται (III Reg.15.11 IV Reg.18.3 al.), οὗ περιόντος οὐδ’ οἱ πρόπαπποι τούτων ἦσαν ἴσως γεγενημένοι·
And I also admire the things which are spoken under divine inspiration in the kingly books, according to which those who flourished many generations afterwards and lived in a blameless manner, are spoken of as the sons of David who wrote hymns to God {2 Ezr. 8:2.}; though, during his lifetime, even their great grandfathers had not yet been born.
De Confus. Ling. 149  1Ki. 15.11; 2Ki 18.3

[See below under Ezra-Nehemiah. - VLW] 

1, 2 CHRONICLES.

EZRA AND NEHEMIAH.

Hornemann (Observat. ad Illustr. Doctrin. de Can. V. T. ex Philone, p. 46) is of opinion, that Ruth, as containing the genealogy, should perhaps be also ranked in Philo's category of "royal books."
[NOTE:  This citation was included above in the references to the book of Kings.  It is difficult to identify exactly what text Philo has in mind, since this is a reference to sons of David and not a quotation, but the repeated references to 'his father David' (Δαυιδ ὁ πατηρ αὐτου) in 1Kings 15.3,11;22.50 and 2Kings 14.3;16.2;18.3; 22.2 seem to be the most likely source for Philo's plural.-VLW]
He also suggests that Philo is quoting from Neh.10.38 in De Mutat. Nomin. § 1, i. .578 = [1].2.
ἔστι δὲ καὶ Λευιτικῆς φυλῆς ἱερεῦσιν ἀπαρχὴ διδομένη·  δεκάτας γὰρ λαβόντες, ἀπὸ τούτων ὡς ἂν ἀπ’ οἰκείων καρπῶν ἑτέρας ἀπάρχονται ἑκατοστὸν λόγον περιεχούσας (Num. 18.26). προκοπῆς μὲν γὰρ δεκάς, ἑκατοντὰς δὲ τελειότητος σύμβολον. σπεύδει δὲ
ὁ μέσος ἀεὶ πρὸς ἀκρότητα, φύσεως εὐμοιρίᾳ χρώμενος·
Moreover the first fruits of the tribe of Levi are given up to the priests; {Num. 18.26.} for they having taken tithes, offer up other tenths from them as from their own fruits, which thus comprise the number of a hundred; (-Yonge)
[This quotation is from Numbers 18.26 not Nehemiah. There are no clear citations of the books of Ezra-Nehemiah in Philo, nor do there seem to be any clear references to Ezra. -VLW]

ESTHER.

Philo makes no reference to the Book of Esther.

[NOTE:  Philo's citations of the Historical Books are infrequent, and frequently are either very fragmentary or allusions rather than quotations.  It is important to keep in mind that these are always secondary quotations, that is they are used to support the general argument rather than being the subject of his exposition.  The few quotations which Philo makes appear to be drawn from Joshua, Judges, Samuel, and Kings, with no clear citation of Ruth, Chronicles, Ezra-Nehemiah, or Esther.  These quotations seem to refer to stories about individuals that Philo considers exemplary.  At no point does Philo appear to be concerned with the history of the kingdom of Israel, as history, indeed, he explicitly distances himself from such a viewpoint in dealing with the Eli and Hannah story in 1 Samuel (Drunkenness 145f). - VLW]

(10) JOB.

PSALMS.

Philo refers to the Psalter in a variety of ways, expressing or implying his belief in their inspired origin.
In one passage we read that the writer of a Psalm is "a prophet in whom it is right to put faith":
De Agricult. [12].50  Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, "The Lord is my shepherd, and he shall cause me to lack nothing."  (Yonge)
οὕτως μέντοι τὸ ποιμαίνειν ἐστὶν ἀγαθόν, ὥστε οὐ βασιλεῦσι μόνον καὶ σοφοῖς ἀνδράσι καὶ ψυχαῖς τέλεια κεκαθαρμέναις ἀλλὰ καὶ θεῷ τῷ πανηγεμόνι δικαίως ἀνατίθεται. τούτου δὲ ἐγγυητὴς οὐχ ὁ τυχὼν ἀλλὰ προφήτης ἐστίν, ᾧ καλὸν πιστεύειν, ὁ τὰς ὑμνῳδίας ἀναγράψας· λέγει γὰρ ὧδε· „κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει‟ (Psalm. 22, 1). [[xxviii]]
(De Agricult. 50 [§ 12, i. 308], quoting Ps.22.1 (OG)= Ps. 23.1 (MT, ET)).
 
Elsewhere, the authorship of a Psalm is ascribed to "one of the friends of Moses," who composed a prayer in verse:
De Confus. Ling. [11].39  But many, who are not able vigorously to refute the plausible inventions of the sophists, because they have not very much practised discussion by reason of their continued application to to action, having taken refuge in the alliance of the only wise Being, and have besought him to become their defender.  As one of the friends of Moses, when praying, says in his hymns, "Let the treacherous lips become mute;" and how can they become mute if they are not curbed by the only being who has speech itself as his subject? (Yonge)
πολλοὶ δ’ οὐ δυνάμενοι τὰς πιθανὰς τῶν σοφιστῶν εὑρέσεις ἀνὰ κράτος ἑλεῖν τῷ μὴ σφόδρα περὶ λόγους διὰ τὴν ἐν τοῖς ἔργοις συνεχῆ μελέτην γεγυμνάσθαι κατέφυγον ἐπὶ τὴν τοῦ μόνου σοφοῦ συμμαχίαν καὶ βοηθὸν αὐτὸν ἱκέτευσαν γενέσθαι· καθὰ καὶ τῶν Μωυσέως γνωρίμων τις ἐν ὕμνοις εὐχόμενος εἶπεν· „ἄλαλα γενέσθω τὰ χείλη τὰ δόλια‟  (Psalm. 30, 19).
(De Confus. Ling. 39 [§ 11, i. 410], Ps. 30.19 (OG) = Ps 31.19 (MT) = Ps. 31.18 (ET)).

In another passage Philo calls the Psalmist "the colleague of Moses":
De Plant. [9].39  He, then, who had drunk of the this unmixed source of joy, and was a follower of and fellow rejoicer with Moses, and not one of the least valued of that body, in his Psalms addressed his own mind, saying "Delight thou in the Lord."  (Yonge)
τούτου τοῦ γανώματος ἀκράτου τις σπάσας, ὁ τοῦ Μωυσέως δὴ θιασώτης, ὃς οὐχὶ τῶν ἠμελημένων ἦν, ἐν ὑμνῳδίαις ἀνεφθέγξατο πρὸς τὸν ἴδιον νοῦν φάσκων „κατατρύφησον τοῦ κυρίου‟ (Psalm. 36, 4)
(De Plantat. Noe, § 9, i. 335, quoting Ps. 36.4(OG) = Ps 37.4 (H, ET));

in another, "one of the companions of Moses,"
De Somniis 2.[37].245  Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, "The river of God was filled with water"  (Yonge)
τοῦτον τὸν λόγον εἰκάσας ποταμῷ τις τῶν ἑταίρων Μωυσέως ἐν ὕμνοις εἶπεν· „ὁ ποταμὸς τοῦ θεοῦ ἐπληρώθη ὑδάτων‟ (Psalm. 64.10)
(De Somn. 2.245 [§ 37, i. 691], quoting Ps. 64.10 (OG) = Ps. 65.10 (MT) = Ps 65.9 (ET)).
 
In some instances Philo merely refers to the writer as the Psalmist,
De Gigant.  [4].17  And the expression used by the writer of the psalm, in the following verse, testifies to the truth of my assertion, for he says, "He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil angels among them."  (Yonge)
μαρτυρεῖ δέ μου τῷ λόγῳ τὸ παρὰ τῷ ὑμνογράφῳ εἰρημένον ἐν ᾄσματι τούτῳ· „ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν δι’ ἀγγέλων πονηρῶν‟ (Psalm 77. 49).
(De Gigant. 17 [§ 4, i. 264], quoting Ps. 77.49 (G) = 78.49 (MT, ET)),

Quod Deus Immutab. [16].74  As the psalmist has said somewhere, "My song shall be of mercy and judgment." (Yonge)
καθάπερ καὶ ὁ ὑμνῳδὸς εἶπέ που· „ἔλεον καὶ κρίσιν ᾄσομαί σοι‟ (Psalm. 100, 1)
(Quod Deus immutab. 74 [§ 16, i. 284], quoting Ps. 100.1(OG) = Ps. 101.1(MT, ET)).
 
But elsewhere he quotes a Psalm as the work of "a prophet," 
 Quis rer. div. heres  [58].290  For well did one of the prophets say: "He had rather live one day in the company of virtue, than ten thousand years in the shadow of death;" under this figurative expression of shadow, intimating the life of the wicked. (Yonge)
μίαν γὰρ ἡμέραν ὑγιῶς εἶπέ τις προφητικὸς ἀνὴρ βούλεσθαι βιῶναι μετ’ ἀρετῆς ἢ μυρία ἔτη ἐν σκιᾷ θανάτου (Psalm. 83, 11),
(Quis rer. div. heres, 290 [§ 58, i. 515], paraphrasing Ps.83.11(OG) = Ps 84.11(MT) = Ps. 84.10(ET)),
Ps 83.11(OG)  ὅτι κρείσσων ἡμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας· ἐξελεξάμην παραρριπτεῖσθαι ἐν τῷ οἴκῳ τοῦ θεοῦ μᾶλλον ἢ οἰκεῖν ἐν σκηνώμασιν ἁμαρτωλῶν.

or of "the divinely inspired man,"
De Plantat. Noe [7].29  And the divine man bears his testimony to this account of mine, speaking thus in his Psalms, "He that planted the ear, dothe he not hear? and he that made the eyes, shall he not see?"  (Yonge)
μαρτυρεῖ δέ μου τῷ λόγῳ ὁ θεσπέσιος ἀνὴρ ἐν ὕμνοις λέγων ὧδε· „ὁ φυτεύων οὖς οὐκ ἀκούει; ὁ πλάσσων ὀφθαλμοὺς οὐκ ἐπιβλέψει‟ (Psalm. 93, 9);
(De Plantat. Noe, 29 [§ 7, i. 334], quoting Ps. 93.9(OG) = Ps. 94.9(MT, ET)).

In one passage, preserved in the Armenian, the Psalter is referred to under the name of 'the Law':
"Non legisti in lege,"
De Jona, § 44, A. ii 605, quoting Ps. 101.26. Compare John 10.34, 15.25.

PROVERBS.

Philo refers to this book by its familiar Greek title of "Proverbs,"
De Ebriet. 84 [§ 20, i. 369]:
εὖ μοι δοκεῖ καὶ ἐν Παροιμίαις εἰρῆσθαι „προνοούντων καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων‟ (Prov. 3, 4)

Quaestt. et Sol. in Gen. 2.54c [Serm. iv. § 129, A. ii. 344], quoting Prov.19.11:
᾿Αλλ’ ὡσεὶ ἶσόν ἐστι τῷ κατὰ τὴν παροιμίαν λεγομένῳ ‘πλίνθον πλυνεῖν’ ἢ ‘δικτύῳ ὕδωρ κομίζειν’ τὸ κακίαν ἐξελεῖν ἀνθρώπου ψυχῆς ("quod et in Proverbiis dictum est ").

Note that elsewhere he also makes reference to other individual "proverbs" or collections:
De Abrahamo 235: „κοινὰ‟ γὰρ κατὰ τὴν παροιμίαν „τὰ φίλων‟, πολὺ δὲ πλέον τὰ τῶν ἀγαθῶν, οἷς ἓν τέλος εὐαρεστεῖν θεῷ.

Vita Mosis 1.22: τὸν αὐτὸν τρόπον εὐφυὴς ψυχὴ προαπαντῶσα τοῖς λεγομένοις ὑφ’ αὑτῆς μᾶλλον ἢ τῶν διδασκόντων ὠφελεῖται καὶ λαβομένη τινὸς ἐπιστημονικῆς ἀρχῆς κατὰ τὴν παροιμίαν „ἵππος εἰς πεδίον‟ ὁρμᾷ.

and elsewhere quoting from the book of Proverbs, he says the author was 'one of the company of Moses, by name the Peaceful One, who in his native tongue is called Solomon':

De Congr. Erud. grat. 177 [§ 31, i. 544]: ἐνθένδε μοι δοκεῖ τις τῶν φοιτητῶν Μωυσέως, ὄνομα εἰρηνικός, ὃς πατρίῳ γλώττῃ Σαλομὼν καλεῖται, φάναι· „παιδείας θεοῦ, υἱέ, μὴ ὀλιγώρει, καὶ μὴ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος· ὃν γὰρ ἀγαπᾷ κύριος ἐλέγχει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται‟ (Prov. 3.11-12).

[[xxix]]

ECCLESIASTES [QOHELET].

Philo nowhere cites this book by name, nor does he quote from it. It cannot be admitted that there is any clear case of allusion to Ecclesiastes in Philo's writings.

Hornemann (ut supra, p. 56) is doubtful whether there is not an allusion to Eccles. 12.7 in De Abrahamo 258 [§ 44, ii. 37], μαρτυρίαι δὲ τούτων ἐν ταῖς ἱεραῖς βίβλοις κατάκεινται, ἃς οὐ θέμις ψευδομαρτυριῶν ἁλῶναι, μηνύουσαι ὅτι βραχέα τῷ σώματι ἐπιδακρύσας θᾶττον ἀπανέστη τοῦ νεκροῦ, τὸ πενθεῖν ἐπὶ πλέον, ὡς ἔοικεν, ἀλλότριον ἡγησάμενος σοφίας, ὑφ’ ἧς ἀνεδιδάχθη τὸν θάνατον νομίζειν μὴ σβέσιν ψυχῆς, ἀλλὰ χωρισμὸν καὶ διάζευξιν ἀπὸ  σώματος, ὅθεν ἦλθεν ἀπιούσης· ἦλθε δέ, ὡς ἐν τῇ κοσμοποιίᾳ δεδήλωται, παρὰ θεοῦ.

But there is no sign here of a reference to the words of that passage: καὶ ἐπιστρέψῃ ὁ χοῦς ἐπὶ τὴν γῆν, ὡς ἦν, καὶ τὸ πνεῦμα ἐπιστρέψῃ πρὸς τὸν θεόν, ὃς ἔδωκεν αὐτό.

SONG OF SONGS [CANTICLES].

Philo makes no reference to this book.

(11) ISAIAH.

Philo never refers to this book by name, but cites from it the inspired words of "one of the prophets of old time" -- De Somn. 2.172 [§ 26, i. 681]:
μαρτυρεῖ δέ μοί τις τῶν πάλαι προφητῶν, ὃς ἐπιθειάσας εἶπεν· „ἀμπελὼν κυρίου παντοκράτορος οἶκος τοῦ ᾿Ισραήλ‟ (Ies. 5, 7).

In De Mutat. Nomin. 169 [§ 31, i. 604], he quotes the book as expressing poetical thought in prophetic utterance:
φαύλῳ δ’ οὐδενὶ χαίρειν ἐφεῖται, καθάπερ καὶ ἐν προφητικαῖς ᾄδεται ῥήσεσι· „χαίρειν οὐκ ἔστι τοῖς ἀσεβέσιν, εἶπεν ὁ θεός‟ (Ies. 48, 22).

Again he refers to it in De Exsecrat. 158 [§ 7, ii. 434, alluding to Isai. 54.1(?)] by the formula "as saith the prophet" --
ἡ γὰρ ἔρημος, ᾗ φησιν ὁ προφήτης, εὔτεκνός τε καὶ πολύπαις, ὅπερ λόγιον καὶ ἐπὶ ψυχῆς ἀλληγορεῖται. [In this work, we expect "the prophet" to be Moses -- see 52-56, and 123 (οὗτος ᾧ φησιν ὁ προφήτης τὸν θεὸν „ἐμπεριπατεῖν‟ οἷα βασιλείῳ, καὶ γάρ ἐστι τῷ ὄντι βασίλειον καὶ οἶκος θεοῦ σοφοῦ διάνοια· alluding to Lev 26.12 [?])

JEREMIAH.

Philo refers only three times to Jeremiah (only once by name), but in a manner which shows unmistakably that he regarded the writings of Jeremiah as divinely inspired. He mentions that, though he had himself been initiated into "the mighty mysteries" in the writings of Moses, he had found in Jeremiah one who was not only one of the initiated, but was also a mighty 'hierophant,' and spake the divine oracle as if from out of the very presence of [[xxx]] God -- De Cherub. 49 [§ 14, i. 148]:
καὶ γὰρ ἐγὼ παρὰ Μωυσεῖ τῷ θεοφιλεῖ μυηθεὶς τὰ μεγάλα μυστήρια ὅμως αὖθις ῾Ιερεμίαν τὸν προφήτην ἰδὼν καὶ γνούς, ὅτι οὐ μόνον μύστης ἐστὶν ἀλλὰ καὶ ἱεροφάντης ἱκανός, οὐκ ὤκνησα φοιτῆσαι πρὸς αὐτόν· ὁ δ’ ἅτε τὰ πολλὰ ἐνθουσιῶν χρησμόν τινα ἐξεῖπεν ἐκ προσώπου τοῦ θεοῦ λέγοντα πρὸς τὴν εἰρηνικωτάτην ἀρετὴν ταῦτα· „οὐχ ὡς οἶκόν με ἐκάλεσας καὶ πατέρα καὶ ἄνδρα τῆς παρθενίας σου‟ (Jer. 3.4).

Elsewhere Philo refers to Jeremiah as a member of the company of the prophets who spoke under the overmastering influence of inspiration -- De Confus.Ling. 44 [§ 12, i. 411]:
μαρτυρεῖ δέ μου τῷ λόγῳ πρῶτον μὲν ἡ ἑκάστου τῶν φιλαρέτων διάνοια διακειμένη τὸν τρόπον τοῦτον, ἔπειτα δὲ καὶ τοῦ προφητικοῦ θιασώτης χοροῦ, ὃς καταπνευσθεὶς ἐνθουσιῶν ἀνεφθέγξατο· „ὦ μῆτερ, ἡλίκον με ἔτεκες, ἄνθρωπον μάχης καὶ ἄνθρωπον ἀηδίας πάσης τῆς γῆς; οὐκ ὠφείλησα, οὐδὲ ὠφείλησάν μοι, οὐδὲ ἡ ἰσχύς μου ἐξέλιπεν ἀπὸ καταρῶν αὐτῶν‟ (Ier. 15, 10).

On Philo's use of  θιασώτης, see also [this needs sifting]:
De cherubim 85
ἑορτὰς προσκεκλήρωκε δόγμα τιθεὶς ἀναγκαιότατον τοῖς φιλοσοφίας θιασώταις. τὸ δὲ δόγμα τοῦτ’ ἐστί· μόνος ὁ θεὸς ἀψευδῶς ἑορτάζει· καὶ γὰρ μόνος γήθει καὶ μόνος χαίρει καὶ μόνος εὐφραίνεται καὶ μόνῳ τὴν ἀμιγῆ
De sacrificiis Abelis et Caini. {0018.004} Section 8 line 1. (Browse)
καὶ τελεώτατον γένος μετανίστανται κλῆρον ἀμείνω τῶν | προτέρων (8.) ἐνδεδεγμένοι, ὧν ὁ ᾿Ισαὰκ θιασώτης ἀνωμολόγηται. δηλοῖ δὲ καὶ ἕτερον τοιοῦτον *** νοῦν ἀθάνατον. εἰσὶ δὲ οὓς ἀνωτέρω προαγαγὼν
Quod deterius potiori insidiari soleat. {0018.005} Section 45 line 4. (Browse)
σεως ἀλογήσαντα, μιμησάμενον ῾Ρεβέκκαν τὴν ὑπομονήν, ἥτις ἀπειλοῦντος ᾿Ησαῦ τοῦ κακίας θιασώτου τὸν ἀρετῆς ἀσκητὴν ᾿Ιακὼβ <ἀποκτενεῖν> ἀναχωρῆσαι τῷ μέλλοντι ἐπιβουλεύεσθαι παραγγέλλει, μέχρις ἂν ἐκεῖνος  (5)
Quod deterius potiori insidiari soleat. {0018.005} Section 140 line 3. (Browse)
κλῆρον λαχόντες εὐδαίμονα ἢ ἐχέτωσαν ἢ προσδοκάτωσαν πάντως ἀγαθά· φαῦλοι δ’, ὧν Κάιν ἐστὶ θιασώτης, ἐν λύπαις καὶ φόβοις ὄντες ἢ μετουσίαν ἢ προσδοκίαν κακῶν ἀργαλεωτάτην μερίδα καρ-
Quod deus sit immutabilis. {0018.008} Section 120 line 6. (Browse)
ρας οὔτε γνώμης οὔτε ἀκοῆς εἰσάπαν ἐπῃσθημένος, ἣν οἱ Μωυσέως (5) θιασῶται κατασταθέντες κτῆμα καὶ ἀπόλαυσμα ὠφελιμώτατον ἑαυτοῖς (121.) τε καὶ τοῖς ἐντυγχάνουσιν εὕραντο. διὰ τοῦτό μοι δοκεῖ τὸν τύπον
De plantatione. {0018.010} Section 39 line 2. (Browse)
(40.) θειμένης τὴν τοῦ μόνου θεραπείαν σοφοῦ. τούτου τοῦ γανώματος ἀκράτου τις σπάσας, ὁ τοῦ Μωυσέως δὴ θιασώτης, ὃς οὐχὶ τῶν ἠμελημένων ἦν, ἐν ὑμνῳδίαις ἀνεφθέγξατο πρὸς τὸν ἴδιον νοῦν φάσκων
De confusione linguarum. {0018.013} Section 44 line 3. (Browse)
φιλαρέτων διάνοια διακειμένη τὸν τρόπον τοῦτον, ἔπειτα δὲ καὶ τοῦ προφητικοῦ θιασώτης χοροῦ, ὃς καταπνευσθεὶς ἐνθουσιῶν ἀνεφθέγξατο· „ὦ μῆτερ, ἡλίκον με ἔτεκες, ἄνθρωπον μάχης καὶ ἄνθρωπον ἀηδίας πάσης
De confusione linguarum. {0018.013} Section 83 line 4. (Browse)
φαῦλος ἐπιδείξασθαι πόλιν ἄρχεται καὶ πύργον, ὡς ἀκρόπολιν τυράννῳ, κακίᾳ κατασκευάζειν, καὶ τοὺς θιασώτας πάντας παρακαλεῖ τοῦ ἔργου (84.) μετασχεῖν τὴν ἁρμόττουσαν προευτρεπισαμένους ὕλην· „ἴτε‟ γάρ φησι
De migratione Abrahami. {0018.014} Section 149 line 1.
ὧν οὐδὲ τὴν ἐπὶ τὰ ἀμείνω τροπὴν ἐπαινετέον· φορᾷ γάρ, ἀλλ’ οὐ (149.) γνώμῃ γίνεται. τούτων καὶ ὁ Λώτ ἐστι θιασώτης, ὅν φησιν οἴχεσθαι μετὰ τοῦ σοφίας ἐραστοῦ. καλὸν δ’ ἦν ἀρξάμενον ἐκείνῳ παρακολου-
De fuga et inventione. {0018.017} Section 145 line 5. (Browse)
ἀλλὰ καὶ ἣν ἐν χερσὶν εἶχον ἐκβαλεῖν ἠναγκάσθησαν. ἱερωσύνης γὰρ τοὺς Κορὲ θιασώτας ὀρεχθέντας *** ὁ νόμος διαμαρτεῖν φησιν (146.) ἀμφοῖν (Num. 16). ὥσπερ γὰρ οὐ τὰ αὐτὰ παῖδες καὶ ἄνδρες μανθά-
De somniis. {0018.019} Book 1 section 226 line 1. (Browse)
ἀποδρασόμεθα, ἃς ἀτεχνία καὶ ἀνεπιστημοσύνη καὶ ἀπαιδευσία καθ’ (226.) ἡμῶν τιθέασιν, ὧν ὁ Λάβαν ἐστὶ θιασώτης. ἐπειδὴ γὰρ ἐκάθηρεν ἡμᾶς ὁ ἱερὸς λόγος τοῖς εἰς ἁγιστείαν | εὐτρεπισθεῖσι περιρραντηρίοις
De somniis. {0018.019} Book 2 section 78 line 4. (Browse)
τῷ γὰρ ὄντι καθάπερ οἱ γαῦροι τῶν ἵππων τὸν αὐχένα μετέωρον ἐξάραντες, ὅσοι θιασῶται τῆς κενῆς δόξης εἰσίν, ἐπάνω πάντων ἑαυτοὺς ἱδρύουσι, πόλεων, νόμων, ἐθῶν πατρίων, τῶν παρ’ ἑκάστοις πραγμάτων·
De somniis. {0018.019} Book 2 section 209 line 1. (Browse)
ἀνόητος οὐκ αἰδεῖται τοσούτῳ βαρυνόμενος τριττῷ κανῶν ἄχθει, τοῦτο δ’ ἐστὶ τρισὶ χρόνου μέρεσι. τὴν γὰρ ἡδονὴν οἱ θιασῶταί φασιν αὐτῆς ἔκ τε μνήμης τῶν παρεληλυθότων τερπνῶν καὶ ἐξ ἀπολαύσεως
De somniis. {0018.019} Book 2 section 254 line 3. (Browse)
τὸ αὐτὸ ὑποκείμενον ὀνομάζειν, ὅτι δὲ τῶν πολυωνύμων τοῦ ὄντος δυνάμεων οὐ θιασώτης μόνον, ἀλλὰ καὶ ἔξαρχός ἐστιν εἰρήνης. (255.) καὶ ᾿Αβραὰμ μέντοι τῷ σοφῷ δώσειν φησὶ κλῆρον γῆς „ἀπὸ
De specialibus legibus. {0018.024} Book 1 section 344 line 2. (Browse
(345.) νιάζοντας, αἴτιος γίνεται τῶν μεγίστων ὠφελειῶν. τοιαῦτα συνεί-ροντες οἵ τε τοῦ νοῦ θιασῶται καὶ οἱ τῶν αἰσθήσεων οἱ μὲν ἐκεῖνον οἱ δὲ ταύτας θεοπλαστοῦσιν ὑπὸ φιλαυτίας ἐκλαθόμενοι τοῦ πρὸς ἀλήθειαν

Philo's third reference to material from Jeremiah is less specific about its location! De fuga et inventione 197:
λεκτέον δ’ ἤδη περὶ τῆς ἀνωτάτω καὶ ἀρίστης πηγῆς, ἣν ὁ πατὴρ τῶν ὅλων διὰ προφητικῶν ἐθέσπισε στομάτων. εἶπε γάρ που· „ἐμὲ ἐγκατέλιπον πηγὴν ζωῆς, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται συσχεῖν ὕδωρ‟ (Ier. 2, 13).

LAMENTATIONS.

This book does not seem to be referred to by Philo. But as in the Greek Bibles it is found appended to Jeremiah, this omission is no sufficient reason for supposing that it was unknown to Philo.

EZEKIEL.

Philo nowhere mentions the writing of this prophet. Nor is there any satisfactory evidence that he alludes to its contents. Hornemann (ut supr, p. 58) thinks that the language of Ezek. 44.22 must have been present to Philo's mind, when he described the regulations for the marriages of the High Priest and the Priests. These appear to contain additions to the Levitical Law of Lev. 21.13-14; but it is far from being clear that the additions are derived from the words of Ezekiel. It is more probable that they represent the traditional development of priestly custom, The language of Ezekiel, whose code permits the priest to marry a widow, provided she be of priestly descent, differs from that of Philo. The latter expressly states that the priests (but not the High Priest) might marry the daughters of those who were not priests, and widows, whose husbands were dead, "widows in deed." Philo does not mention the restriction laid down by Ezekiel, that, if a priest married a widow, she was to be of priestly extraction -- De specialibus legibus 1.108-111 [= De Monarch. ii. §§ 10, 11, ii. 229]:
Τοῖς δὲ κατὰ μέρος ἱερεῦσι τὰ μὲν ἄλλα περὶ γάμων διατέτακται ταὐτὰ ἃ καὶ τοῖς τὴν μεγίστην ἔχουσιν ἱερωσύνην, ἐφεῖται δ’ οὐ μόνον παρθένους ἀλλὰ καὶ χήρας, οὐ πάσας ἀλλ’ ὧν τετελευτήκασιν ἄνδρες, μετ’ ἀδείας ἄγεσθαι. φιλονεικίας γὰρ καὶ στάσεις ἐκ τοῦ βίου τῶν ἱερέων οἴεται δεῖν ὁ νόμος ἀναιρεῖν· πρὸς μὲν οὖν τοὺς ζῶντας  γένοιντ’ ἂν ἴσως ἔριδες ἐκ πάθους γυναικείου, ζηλοτυπίας, τοῖς δ’ ἀποθανοῦσι συναποθνῄσκει καὶ τὰ τῆς πρὸς τοὺς δευτέρους ἄνδρας ἔχθρας. (109.) ἄλλως τε τὸν ἀρχιερέα πλείονος ἐδικαίωσεν ἁγιστείας καὶ καθάρσεως ὥσπερ ἐν ἅπασι τοῖς ἄλλοις καὶ ἐν γάμου κοινωνίᾳ μεταλαχεῖν, οὐκ ἐάσας ὅτι μὴ κόρην ἄγεσθαι· τοῖς δὲ τῆς δευτέρας τάξεως ὑπανῆκε τὰ περὶ συνόδους γυναικῶν, ἐφιεὶς καὶ πεπειραμένας ἑτέρων ἀνδρῶν ἐγγυᾶσθαι. (110) πρὸς δὲ τούτῳ καὶ τὸ γένος ἠκρίβωσε τῶν μελλουσῶν γαμεῖσθαι, προστάξας τῷ μὲν ἀρχιερεῖ μνᾶσθαι μὴ παρθένον μόνον ἀλλὰ καὶ ἱέρειαν ἐξ ἱερέων, ἵν’ ἐκ μιᾶς οἰκίας καὶ τρόπον τινὰ τοῦ αὐτοῦ αἵματος ὦσι νυμφίος τε καὶ νύμφη πρὸς ἁρμονίαν ἐπιδειξάμενοι παρ’ ὅλον τὸν βίον κρᾶσιν ἠθῶν βεβαιοτάτην. (111) ἐπετράπη δὲ τοῖς ἄλλοις καὶ μὴ ἱερέων γαμεῖν θυγατέρας, τῇ μὲν ὅτι μικρὰ τούτων καθάρσια, τῇ δ’ ὅτι τὸ ἔθνος οὐκ ἐβουλήθη γενεᾶς εἰς ἅπαν ἱερατικῆς ἀμοιρῆσαί τε καὶ παντελῶς ἀπεζεῦχθαι. δι’ ἣν αἰτίαν οὐκ ἐκώλυσε τοὺς ἄλλους ἱερέας ἐπιγαμίας ποιεῖσθαι πρὸς τοὺς ἀπὸ τοῦ ἔθνους, | αἵπερ εἰσὶ δεύτεραι συγγένειαι· γαμβροὶ γὰρ ἀνθ’ υἱῶν πενθεροῖς καὶ ἀντὶ πατέρων γαμβροῖς πενθεροί.

On the other hand Ezekiel's words are
7rapO&,, I'K 'roO @' atog 'l-P-@lk, Ka' Xip(x I%,, y, EP/A Ea CV77Ta& "PIE
(Ezek. xliv. 22). Upon a question of religions custom, where he could rely upon contemporary tradition, Philo's
important variation from Ezekiel tells strongly against the view that he is alluding to the prophet's words. It will be observed also that there is no verbal correspondence between Philo and Ezekiel.

DANIEL.

There is no allusion to the Book of Daniel in the writings of Philo.

THE MINOR PROPHETS.

Philo refers to Hosea, although not by name; he quotes him as "one of the prophets":
Irap-i rtit 'r'O" 7rPOO-qrav
(De Plantat. Noe, § 33, i. 350, quoting Hos. xiv. 9). He cites a passage from Zechariah, and calls the writer "one of the companions of Moses":
r(ii, Mw@o-iwg
(De Confus. Ling. § 14, i. 414, quoting Zech. vi. 12). As there is no doubt that the Twelve Minor Prophets were regarded as a single work (cf. Ecclus. xlix. 10), these references are sufficient to show that Philo regarded. the Minor Prophets as part of the inspired Scripture.

(12) THE CANON OF SCRIPTURE.

The books of the Old Testament to which Philo apparently makes no reference are Ruth, Esther, Ecclesiastes, Song of Songs, Lamentations, Ezekiel, Daniel. Of these it may safely be assumed that Ruth and Lamentations were, in Philo's time, already united to Judges and Jeremiah in the Greek Scriptures; while the position of Ezekiel in Ecclus. xlix. 8, between Jeremiah and the Minor Prophets, guarantees its Canonicity two centuries before Philo. [[xxxii]]

Respecting the remainder, we should not be justified in pressing the argument 'e silentio' so far as to affirm, that Philo could not have ranked them with Holy Scripture, since otherwise he would have quoted them.

It is abundantly clear that to Philo the Pentateuch was a Bible within a Bible, and that he only occasionally referred to other books whose sanctity he acknowledged, as opportunity chanced to present itself. There are two reasons which, whether considered separately or in conjunction, may be said in a measure to account for Philo's silence in respect of these four books, (1) In the 1st century A.D. some of the books of the Hagiographa were probably not yet accepted by all Jews as worthy to be ranked among the Holy Scriptures. [NOTE: Cf. Canon of the Old Testament, chap. vii., Macmillan, ed. 2, 1895] (2) Some of the books of the Hebrew Scriptures were translated into Greek much later than others; and the problems of the Greek text in e.g. Daniel and Esther show that there was often a considerable difference between the text of rival Greek versions, which fact must be considered to be incompatible with the early recognition of their sacred authority among the Jews of the Dispersion.

It must be remembered that the mere citation of a book is not the same as the recognition of its Divine Inspiration. In the case of the books of Judges aid Job, Phila quotes from them, but it is not strictly accurate to say that he definitively acknowledges their position as inspired Scripture. The evidence does not permit us to go so far. At the same time it is practically impossible that a book like Judges, included, as it was, among the 'Prophets' of the Hebrew Canon of Scripture, should have been rejected by Philo; and exceedingly unlikely, that Job, one of the most important of the poetical Hagiographa, should not have ranked in his estimation as Scripture. While we may feel convinced that these books were in Philo's Scripture, the evidence does not amount to actual demonstration.

The case is different with Esther, Ecclesiastes, Song of Songs, and Daniel, which seem to have been among the latest [[xxxiii]] books to be received into the Sacred Canon. It may indeed be said of any one of them, as might, perhaps, be said of the book of Ezekiel, that they did not furnish Philo with suitable material for quotation, or that Philo was for some reason not so close a student of these books.

But another explanation is possible. In the case of all four of these books, there is good ground for supposing that their Canonicity had not been fully recognised in Egypt in the lifetime of Philo. And while, in view of other evidence, we may claim that the Canonicity of Daniel was probably generally established in Palestine in the lst cent. B.C., and possibly also that of Ecclesiastes, we have not the right to make the same plea for the recognition of Esther and the Song of Songs.

(13) THE APOCRYPHA.

Phiio makes no quotations from the Apocrypha; and he gives not the slightest ground for the supposition that the Jews of Alexandria, in his time, were disposed to accept any of the books of the Apocrypha in their Canon of Holy Scripture. That there are occasional instances of correspondence in subject-matter and in phraseology between Philo and the books of the Apocrypha, in particular the Sapiential books, no one will dispute. But it is very doubtful whether the instances contain actual allusions to the Apocryphal writings. It is more probable that the use of similar terms arises merely from the discussion of similar topics. The phraseology of Philo helps to illustrate and explain that of the Apocrypha; and vice versa. More than this can hardly be affirmed with any confidence.

The following are some of the best instances:

Wisdom iii. 16
Te'icva Se' lAo#,X(Ly dTc'Xeo-,ra E'OTat.
Philo, De Confus. Ling,. § 28, i. 426,
To' Tig @'V@@ TE'XOS isoyn- irap(XBO't'TCS... TIZV @K 76PY'qS @VOKV-qOC'VT(,)V OZSE'V, 0'4/.Lat, gLa4o' OYTES, Ov's O' CP V61J,Og EKKI\-qO-t(Xg aircXiX(xKe Octag...- OTt KaOa'vep 7riEpt, 7rOXX(i TCX-Q I I 7r,kay@IkEyot..... r O'v E'Va 7rOL-qTTIV Kat 7raTC'P(X T(ZV O'X(t)v iyv677(ray.
Both passages refer back to Deut. xxiii. 2. The coincidence that one [[xxxiv]] writer employs the adjective
@TE'XecrTa,
and the other the substantive
TC'XOS
(though with different significance), is probably only fortuitous; and yet is sufficiently striking to give colour to the suggestion of a direct allusion.

Wisdom vii. 1
Et'@'t @E'v Kii-yw' OvIT'09 'Lo'Os a'vaotv, Kdt -17174EVOVS t;iro'yovos 7rp(orovXa'OTOV.
Philo, De Nobilitate, § 3, ii. 439,
TO@g IEK TOZ -yqyCVOZS O@PTag Tt's O@K C'LV 4Eb7raTpiScLs E'Lvot;
the word
ynychs
is used in both passages.

Wisdom vii. 26
&?ra@-yaorua yap I'EO-TEV OWTO'S CLL8&'OV, KCtt CO-07r-,rpov @1(77X&'S(I)TOV @S roZ OcoZ IVCP-YELUS, Ka't Et'KII'a;l T@T dyaOO'TnTOS aZTo@.
The description of sofia may be illustrated by, but is clearly not quoted by, Philo in his description of the logoV in De Confus. Ling. § 28, i. 427,
KCC7-'a T'OV 7rpw-ro'YOVOV AZTOZ XO'YOV, T'ov ayycxov 7rp,-ap@TaTov, @s dpXayyeXov 7roXv(6vvuoy @7r@pXovTu- ica't -yap dpX', Kat ovolaa Oco@, KcLt Xo,yos, Ka'& 6 KaT' ELKiVa @yOpw7ros, )Ca'& )7 @p(Zv 'lo-paix rpo(rayop@ETat.

Wisdom vii. 19, 20. The subject of the preexistence of the soul which is here alluded to, may also be. illustrated from Philo, .Leg. Allegor. i. § 12, i. 49, De Confus. Linq. § 17, i. 416.

Ecclus. xlii. 15
tv XO'Yots icvpt'ou Ira' c'pya a@To@.
Philo's language in De Vita Mosis, i. § 51, ii. 125 is a striking parallel; but there is no sign of a quotation:
4)06'-/@E7-at T'o 7rap@7rav o@8c'vl O' IA7'7 TtlkCt(,)O@o,,E,ra& pepat(,)s, c7rlE't o' Xoyos Epyov eartv UUTT.

Ecclus. xliv. 16
'EY' IE@pc'o-"UEV KVPL'W K(X't ueriETc'O-q.
Philo refers to the same passage, Gen. v. 24; but there is no allusion to the passage in Ecclus. when he adds
7rpo's S'e T'o flc'XTLOV i IIETAPOX@, 8t6,rt 7rpolt'qOcL'gL -ttVETat OIEOZ
(De Abrahamo, § 3, ii. 4).

Ecclus. li. 10 (14)
c'7reKaXeo-a',u7ly K'V'Ptov 7raT' a KVPLOV UOV. IEP
Philo makes no reference to this passage, when he compares the Logos to the first-begotten of God:
@ Oe'os...,Yrpoargo-@tk.Evog T@v O'PO'ov aotoz Xo'-yov, 7rpwToyovoy -vtov ...
(De Agricult. § 12, i. 308).,

Tobit xii. 12. This passage describes the offices performed by the angel Raphael. There is no appearance of its being directly alluded to by Philo in De Gigant. § 4, i. 264:
ctlyc,kovs [[xxxv]] 7-obs tt'Ev Is ayaois 7rpoo-p]7'CrEWS ae&'OVS WPE(TPCVr('XIS TCV'ag aVOPO)'7rWY 7rpos Oeo'v Ka't OcoZ 7rpo% @vOp@7rous.

2 Macc. xv. 14
o' ot@ScX(kos oV'Tis i(rrtv i voXX'a 7rpo(rcl)xo-ttevo; 7rept roZ, XaoZ ica't ris &yc'as 7ro'Xcwq 'lepelu'as 4 roZ OEOZ 7rpoo@ns.
The Spirit of Jeremiah is here represented as making intercession for the Jews. Philo speaks of disembodied souls being free for the exercise of prayer on behalf of others:
-razs ii(ket/Ae'vats (T(,)tarwp 4/vX&t-s a'rX(XO-TOP ICU'L -I'Vp@V C'7Ft8ECKYUI"'V(XES vpog T@t, ' oyta Opa7ret'aV Tag @7rep VL'(3V KaL Ov-yaTip(,)v 'ticeTcL'aS OVK QPX aT4EXCL9 Et'@Oa(rt 7roCEZo-Oa&, -yE'Pag aZroLs 7rapc'xovTos roZ 7roLrp4g T@ i7r4Koov ly ebXcCts
(De Execrat. § 9, ii. 436).

These instances will more than suffice to show the character of the references to the Apocrypha, which have sometimes been ascribed to Philo. In reality they are merely the words or passages which have been illustrated from the Apocrypha in the footnotes of Mangey's edition. These were diligently collected by Hornemann in a footnote on pp. 29-32 of his Observationes ad Illustrat. Doctr. de Canone V. T. ex Pltilone [NOTE: See Appendix (below; plus a correction to a DCB article on Philo)] No one who has attempted to verify the passages could suppose that Philo was quoting from the Apocrypha. Hornemann himself who speaks of the 'altum Philonis de omnibus libris apooryphis silentium' would have been the last to admit the possibility.

§ II. PHILO'S QUOTATIONS.

The present work will enable the student to see for himself the manner in which the passages quoted by Philo differ from the text which has been preserved in the chief Septuagint authorities.

This subject was carefully investigated by Carl Siegfried (Professor at the Landesschule in Pforta), "Philo und der u%berlieferte Text der LXX," Zeitschrift fu%r wissenschaftliche Theologie 16 (1873) 217-23 (item 10), 411-428 (item 14) and 522-540 (item 24).\n/ The results at which he arrived, he summarized under twelve heads:

\n/ Siegfried gives the following summary of the history of such investigations: "The question concerning the relationship of Philo's text of the LXX to the form of the LXX that has been transmitted to us was first specifically investigated by Claudius Frees Hornemann, a student of Joh. David Michaelis, in his "specimen exercitationum criticarum in versionem LXX interpretum ex Philone" (Go%ttingen 1773), where he presented an exercitatio praeliminaris on the text of the LXX in general and the improvement of it by means of Philo's citations. That presentation chiefly compares the Pentateuch citations from the books de opficio mundi and leg. allegor. He followed that with a "specimen secundum exercitationum criticarum " etc. (Hauniae 1776) in which the citations from Genesis 1-10 from the collected writings of Philo are lined up alongside each other. -- These works are mentioned by Rosenmu%ller, Handbuch fu%r die Litt. der bibl. Kritik und Exegese, vol. 2, pp. 435f. and more fully by Joh. David Michaelis, oriental. und exeget. bibliothek., vol. 4, pp. 161ff; compare vol. 9, pp. 54ff. After that, Gfro%rer touched on the subject briefly and dealt with some of the more significant passages (Philo und die alexandrinische Theolosophie, part 1, p. 51), and Da%hne devoted some remarks to it (Ju%disch-alexandrin. Rel. philos., fascicle 2, pp. 3f). -- Particular details may also be found in Frankel, Die pala%stinische Exegese und alexandrinische Hermeneutik, pp. 190ff." He then goes on to situate his study in relation to "the excellent critical achievements of Tischendorf and de Lagarde which have established more firmly than before the LXX text that has come down to us, so that it may be a good time to undertake a new comparison of the materials imbedded in treatises. Certainly the other major element for comparison, the text of Philo, still is in a bad way, but to postpone studies of all such authors until they are completely edited [[218]] scarcely seems advisable since we have waited in vain for the fulfilment of this hope since Grossmann's time. -- Even if many details will turn out later to be otherwise, it still may be that the main features of the relationships between Philo and our LXX texts may be able to be established."

i. A large number of the references to Scripture in Philo's writings are not citations,\n/ but paraphrases. [[xxxvi]]

\n/ Siegfried notes (p. 220) that "in addition there are a large number of instances in which LXX citations are given in indirect speech [i.e. without formulas?], as in SacrAbel/Cain 15.1 reflecting Gen 18.6 [etc., with a list of examples]. "There are also instances in which passages of scripture have often been abridged" [with a list].

ii. Biblical citations are frequently given which, although in agreement with the LXX., are yet inextricably blended (verschmolzen) with Philo's interpretation.\n/

\n/Compare the similar situation in Ephraem Syrus according to Gerson, "Die Commentarien des Ephr. Syr. im Verh. z. Ju%d Exegese" in Fra%nkel's Monatsschrift 1868, p. 142 n.4.

iii. In a not inconsiderable number of instances we find a citation in Philo's writings which partly differs from, and partly agrees with, the text presented by the LXX.

iv. A large number of the variations in reading to be found in Philo's writings appear also in our MSS of the LXX.

• Gen 1.24 in LegAl 2.4 (1.69), but see Creation 21 (1,14) kthnh
• Gen 1.27 = Heir 48, Dreams 1.13; but see Plant 5 en eikoni (also Eus Prep 7.13)
• Gen 2.5
• Gen 2.7
• Gen 2.14 [etc. -- about 54 passages total]]
• From the foregoing examples it appears that the Philonic text of the Greek bible agrees with the following MSS of the LXX thus -- with A, 24 times; E 18, D 14, F 2, G 1; a 10, b 1, c 20, m 17, r 10, t 18, y 3, z 32;
  On singular occasions it agrees with MSS groups: tz, AEa, cmrtz, Ecmrtz, Acmz, ADE, ADrtz, Aamrtz, ADmrt, DSz, Eacmtz, Dmz, ADaz, AD, ADz, EAmtyz, ADFcmtxz, ADEacmtyz, AEcmtz, Eayz, Dca, ADEamtz, Az, Ac;
  Thus overall it shows agreement with the group cmrtz 4 times, cmtz 9 times, cmz 9 times, rtz 6 times, and tz 13 times. [NOTE: acmz are usually considered "Hexaplaric"!]
  

v. Other variations of reading to be found in Philo's writings may be explained from the Hebrew text [about 75 instances listed].

• Gen 1.31 in Heir 32 agaqa sfodra / MT tov meod (LXX kala lian]

vi. Miscellaneous variations [the entire second installment] -- many are omissions of articles, words, etc..

vii. Traces of a different Hebrew text [22 examples] [Siegfried, conclusion = item 24].

• Gen 5.29 in QGen 1 a tristitiis
• Gen 6.7 in Immut 5 eplasa not epoihsa [etc.]

viii. The influence of Greek literary style, e.g. avoidance of Hebraisms [Examples of more usual Greek modes of expression, avoidance of Hebraisms, of unGreek constructions in the LXX, and other similar formulations].

• a. Forms [6 examples]
• b. Grammar [3 examples]
• c. Lexicography [about 21 instances]
• d. Avoiding Hebraisms [6 examples]
• e. Elimination of anthropomorphic or objectionable expressions [3 examples]

ix. [Occasionally] The combination in Philo's writing of various quotations [distinct passages] into one [4 examples].

x. [Especially noteworthy are some] Passages in which Philo's exegesis turns upon a reading which does not appear in our text of the LXX [about 20 examples].

xi. [Singular] Variations from the text of the LXX. due to errors in the MSS. of Philo's writings [about 27 examples].

xii. Instances in which the text of the passages quoted by Philo has been, {or may have been,} corrected so as to agree with the traditional text of the LXX [-- this situation is present partly already in the MSS, partly attributed to modern editors, especially by Mangey]\n/ [about 45 instances].

\n/ Cf. Dr. B. Pick, "Philo's Canon of the Old Testament and His Mode of Quoting the Alexandrian Version," Journal of the Society of Biblical Lit. and Exegesis (1884), 130, who gives nine of Siegfried's divisions [he omits ##6 and 10], but has forgotten to state the source of the classification [-- he does mention Siegfried in the closing bibliographical notes -- Pick also lumps everything together in canonical order at the end, largly rearranging Siegfried].

Siegfried's classification of variations is exhaustive; but it is somewhat lacking in simplicity of arrangement.

It will conduce to the clearer treatment of the subject, if we group the variations under four main heads:
A. Variations arising from Philo's methods of religious and philosophical teaching:
B. Variations arising from Philo's disregard for verbal accuracy in citation:
C. Variations reproducing differences of rendering and reading:
D. Variations arising from errors in the existing text of Philo's writings. [[xxxvii]]

To avoid repetition, the references are here made to the passages of Scripture only. The reader, by consulting the present work, will find the corresponding extracts from Philo.

A. VARIATIONS ARISING FROM PHILO'S METHODS OF TEACHING.

A very large number of Philo's quotations are so much interspersed with paraphrase and comment, that no confidence can be felt as to the actual text which Philo was using. But, in addition, the following points should be noted.

i. He often gives the sense of a passage partly in his own words: e.g.
'A,6pad/), ye'Tot c'7rt'arcvo-erq OiE@, Ka't 8L'KaLos ivout'a-077
quoting Gen. xv. 6 [Siegfried #1, LegAlleg 3.81 (1.132)]. Compare
-K Ka't Tc'opa
for
-yi KU't 0-7rO849
(Gen. xviii. 27), and
TO'tg c'7rt,8qK4(rt rpta-,ra',rats for rpto-Ta'Tatg 4EIrL 7r@v,rwy
(Ex. xiv. 7). Other good instances may be found under Gen. xl. 8, Num. vii. 5, xxv. 7, 8, and, probably, Ps. lxxxiii. 11.

ii. He often condenses his quotations, omitting words and clauses which were not material to his argument; see examples in Gen. xxiv. 20, xxxviii. 20, xxxviil 26, xlvii. 9.

iii. He often introduces his allegorizing interpretation into his quotations, introducing words, or substituting his interpretation for the word interpreted: thus, under Num. v. 2, Philo's quotation
C'ea?rOUTCLX@TU)CraV iK TIT @)IL'OV qmxis 7r@i,,ra xc7rpo'y
substitutes
iK TqS @yt'ov qmxis for C'K '63 7rapEt4flOX@g.
Such instances are numerous, cf. Gen. xxi. 6, xxx. 1, Ex.
xii. 11, Lev. xv. 3 1, Num. xxv. 7, 8.

B. VARIATIONS ARISING FROM PHILO'S DISREGARD FOR VERBAL ACCURACY

A large proportion of the variations are due to the disregard for minute accuracy in making citations, which is to be observed also in the New Testament and in other writings of that age.

i. Philo avoids Hebraisms, and adopts smoother constructions than are found in the LXX. rendering, e.g.
oL'9
for
@Ls .. azro-tv
in Ex. vi. 26, and
' eoto ... eLvaL yecopyo'g
for
' earo yewpyjv
in
Gen. ix. 20. For other instances, compare under Gen. xxviii. 13, Ex. v. 14, xvii. 11, Deut. iv. 7. [[xxxviii]]

ii. He introduces variations, either from a slip of the memory, or through preference for a more familiar word having the same meaning: e.g. under Gen. xv. 2 we find
OL'KC'Ttv
for
oLicoyev-q's;
in Gen. xliii. 10
c'lAc@(rat"v
for
c,8paS@ya@;
in Ex. xxxv. 3
eva@ely
for
kat'elv;
in Lev. xxi. 10
d7ro/Atrp@et
for
d;rOKt8ap(ZO-CL;
in Deut. i. 31
7raL8c@o-.EL
for
Tpo7rooop4o-et.

For other examples, see under Gen. ii. 7, xxii. 7, xxvi. 21 ; Ex. ii. 12, iv. 4, xv. 17, xxiv. 10; Num. xviii. 20; Deut. xxvi. 17, 18.

A very large number of variations fall under this head. They demonstrate that Philo did not attach great importance to the verbal exactness of his quotations.

The reader is referred to Philo's use of
eZXoyqro's
and
ev'Xoy-q-/.t,Evos
under Gen. ix. 26, although in another passage he draws a distinction in meaning between the two words.

iii. A very large number of variations are due to the omission by Philo of unimportant words. These would be far too numerous to illustrate fully; but compare, for example, the omission of
8@
(Gen. xxvii. 38),
4-yw'
(Gen. xlvi. 4),
a-o'L
(.Gen.. xlviii. 5),
To'
(Ex. xvi. 36),
a@o@9
(Ex. xxxii. 28). Instances of this class may be found everywhere; and are to be explained by Philo's disregard for minute accuracy, or by slips of memory in quoting without verification of the passage. Similarly he interchanges prepositions, e.g.
evayttov, e'v@top, cvaVTL; 7rap&, e7rt
and
j-7rd; et's
and
7rp'os; ie
and
@7r'o; 7rpo's
with dative and acc.

iv. There are a few instances of addition, where Philo has introduced words to expand the language rhetorically, or to give greater smoothness to the quotation : e.g.
Xa,8(jv
(Gen. ii. 7),
W' ovros
(Gen. iv. 7);
Ka't el7rey aZT@
(Ex. iv. 5). In Ex. xxxii. 7 we have an instance of an erroneous addition.

C. VARIATIONS REPRODUCING DIFFERENCES OF RENDERING AND READING.

The most interesting. class of variation, and the most important, is that which illustrates the variety of the early Greek renderings of the Hebrew text, or the existence of various readings in the Hebrew text from which the Greek is taken. [[xxxix]]

[[According the Katz, Philo's Bible, the following treatises show textual problems with the quotations in certain MSS or in the lack of consistency with the main body of the Philonic corpus (arranged in Loeb order; ** indicates all MSS, * indicates other than UF):

• Leg Alleg 1 (especially MSS UF) [=Barthélemy, 2a]
  
• -*Leg Alleg 2 (MSS other than UF) [Barthélemy omits]
  
• -**Leg Alleg 3 (all MSS, inconsistently) [Barthélemy omits]
  
• Cherub (especially MSS UF) [=Barthélemy, 3]
  
• -**PostCain (all MSS, inconsistently) [Barthélemy omits]
  
• Gigant (especially MSS UF) [=Barthélemy, 7]
  
• Immut (especially MSS UF) [=Barthélemy, 8]
  
• Agric (especially MSS UF) [=Barthélemy, 9]
  
• +Plant (especially MSS UF) [** in Barthélemy, 10]
  
• +**Sobr (all MSS, inconsistently) [** in Barthélemy, 12]
  
• +*Heres (MSS other than UF) [** in Barthélemy, 15]
  
• Congr (especially MSS UF) [=Barthélemy, 16]
  
• Somn 1 (especially MSS UF) [=Barthélemy, 19a]
  
• -Spec Leg 4 (especially MSS UF) [Barthélemy omits]
  
• *Virt (MSS other than UF) [=Barthélemy, 26]

For a summary of the interpretations of this evidence, especially by Kahle, Katz, and Barth&eacute;lemy, see above in the section on bibliography.]]

Manifestly there is some danger here of attributing to variations in rendering or text cases of divergence from the Greek version which are really due to Philo's own inaccuracy and looseness in quotation.

1. In a certain number of instances, Philo's rendering is closer to the Hebrew than is that of the LXX.: e.g.

2. Instances of variation occur where it is possible that Philo preserves a reading derived from Greek versions that were in use, before the existing recensions of the LXX. had obtained general recognition.

These may preserve 'primitive' renderings, that is to say, Greek renderings that were given in the earliest translations from the Hebrew, and afterwards discarded: e.g.

\n/The MT reads literally, "I'm not a man of words," which is mechanically rendered in the "later translations" as ouk anhr rhmatwn (Aquila) or ouk anhr logios (see F\b), or more idiomatically ouk eulalos ("I don't speak well"; Symmachus as noted in the margins of Mjvzc2); most of the LXX MSS have the more vague response ouk ikanos eimi ("I'm not capable/competent" -- unspecified with reference to what), with a few witnesses reading ouk eulogos eimi ("I'm not well-spoken"(?) -- F* b*w y gn Mejvzc2 b2*); some other witnesses reflect confusion here, with doublet readings in k (ouk eulogos eimi oude ikanos) and c (ouk ikanos oude eulalos eimi) -- probably incorporated from a "Hexaplaric" marginal note -- and an explanatory expansion in 32 and Bohairic Coptic (ouk ikanos lalein eimi -- "I'm not able to speak"), while a few witnesses have a synonym ("eloquent") such as eulalos (b'b\b?[txt] mx Syr[txt] -- see Symmachus) or euglwssos (b2\b). The Philonic passages are in the form of allusions -- mh einai eulogos -- and might have arisen from exegetical concerns (what does the text mean by ikanos?) rather than from actual manuscript readings, but if so, these concerns seem to have been shared by others in the developing MS traditions. What Greek readers such as Philo would have understood by eulogos (normally with the sense of "reasonable" -- see also Philo's interpretations!) is also problematic.

3. In a few cases, the nature of the variations suggests that Philo has preserved a combination of two rival renderings, or a conflation of two readings. See the notes upon

Gen 4.21 pathr o katadeixas
De posteritate Caini 103 (and 111)
"*(O DE\ *)IOUBA\L OU(=TOS" FHSI/N "E)STI\ PATH\R O( KATADEI/CAS
YALTH/RION KAI\ KIQA/RAN" (Gen 4.21; pathr is a widely attested LXX variant, in agreement with MT; see also 4.20 for pathr in the parallel passage; see also Katz, Philo's Bible 89 [in support of the above text of Philo]).

Gen 9.25 pais oikeths, doulos doulwn
De sobrietate 32 (contrast 51)
LE/GETAI GA\R "E)PIKATA/RATOS *XANAA/N: PAI=S OI)KE/THS [DOU=LOS DOU/LWN] E)/STAI TOI=S A)DELFOI=S AU)TOU=" (Gen. 9.25; doulos doulwn seems to be the reading of Aquila, which is also attested by Origen and Theodoret but not by LXX MSS; Katz discusses this "interpolated doublet" at great length in Philo's Bible 83-87).

Gen 18.12 to eudaimonein ews tou nun
Legum allegoriarum 3.218
KAI\ EI)=PEN *OU)/PW MOI GE/GONE TO\ EU)DAIMONEI=N E(/WS TOU= NU=N: O( DE\ KU/RIO/S MOU QEI=OS LO/GOS PRESBU/TERO/S E)STIN (Gen 18.12; this doublet is unique to Philo -- no other LXX witnesses have to eudaimonein "pleasure"; Katz, Philo's Bible 80-81 argues that to eudaimonein does not belong to the quote, but is a Philonic allegorical comment, attested also earlier in the passage and elsewhere in Philo's treatment of Isaac)

Ex 30.34 exaireton exairetw, ison isw
Quis rerum divinarum heres sit 196
H(DU/SMATA, STAKTH/N, O)/NUXA KAI\ XALBA/NHN H(DUSMOU= KAI\ LI/BANON DIAFANH=, I)/SON I)/SW|, KAI\ POIH/SOUSIN AU)TO\ QUMI/AMA MU/RON, MUREYOU= E)/RGON SUNQE/SEWS KAQARA=S, E)/RGON A(/GION" (Exod 30.34-35; see Katz, Philo's Bible 64-65, who commends the editors for removing exaireton exairetw as an obvious interpolated doublet, drawn from Aquila).

4. The suggestion that Philo, in certain passages, shows acquaintance with a different Hebrew text rests on precarious evidence. But reference should be made to

• Gen 5.29,
• Gen 6.14;
• Lev 14.36;
• Deut 8.18.

5. The readings of the LXX. version supported by Philo cannot be grouped under any one uniform type.

(a) The following analysis may be interesting, as illustrating the textual relations of Philo and the chief uncial MSS. A (Cod. [[xl]] Alexandrinus), B (Cod. Vaticanus), D (Cod. Cottonianus), E (Cod. Bodleianus), F (Cod. Ambrosianus).

GENESIS.

Philo agrees with A against DE in Gen. iv. 1, vii. 4 (om.
7r@a,qs);
viii. 18 (om.
t"@ aZTo@);
xi. 7 (Om.
AZTOZ);
(xxv. 8); xxviii. 7 (om.
aZroZ);
xxxvii. 10 (Om.
av'T@);
with A against E in Gen. iv. 11
(E7r't);
iv. 23
()
xx. 7
()
xxvii. 20
T-x
xxxi. 10 (Om.
eyyao-Tp. kaug.).

Philo agrees with D against AE in
Gen. xi. 32 (0@ pa);
xii. 3, (evei,Xo-y.);
xii. 4;
xxxii. 29 (E'PWT@9) ;
xxxv. 2 (+ TO'US f"O' @,U(Zy);
xxxvii. 16 (@vd-/yetXov);
xli. 20 (a'L Xe7rT. K. at'oW.);
xli. 22 (c'c8ov);
with D against A in
Gen. xvii. 5;
xviii. 7;
xxiii. 6 (c'L av);
xxiv. 16 (om. aZr@s).

Philo agrees with E against A in
Gen. ii. 11 (,icez o'vv);
iv. 14 (C'K#aXIE'L';);
xxxi 10 (TOZS 6SSO.);
xli. 45 CAo-Eve'O ... II(TEopi).

And with E against AD in xi. 10; xxiv. 65 (Om. cvTc3 7res.);
xxvi. 2 (,q'v); xxvi. 33 (aZTO'); xxvii. 30 (O'G'ov); xxviii. 2 2 (a'v) ;
xxx. 2 (czvr't Oco@); xxxi. 4 (Aet'av K. 'POLXiX); xxxii. 28, (Om. art).

Philo agrees with DE against A in
Gen. ii. 24;
vi. 4 (aZroZs);
xii. 6 (+ 'y -yiv);
xx. 3 (Om. a@T@);
xxv. 33,(7rpwToT6icta);
xxvii. 28 (Om. a'VwOev);
xxxi. 13 (EV T67ry OcoB, and cecXOc);
xxxii. 29 (+,roZ,ro);
xxxviii. 21 (EK);
xli. 19 (Om. Ka'& ive'l),OVTO C'P T(; QXCI).

Philo agrees with AE in
Gen. ii. 5 ( 'y @v) ;
vi. 2 (o c' 4!yycXot T?7 TOZ OCOZ);
viii. 20 (TZ Oc@);
xi. 3 (OM. a@TOZ);
xi. 7 (Q@T@V T-.yx(acra.);
xxviii. 12 (e'@ a@Tis);
xxix. 31 (/Ato-et-,rat);
xyxi. 20 EKP'V.qlev);
xxxvii. 2;
xxxvii. 13 (c'v :4-vX.);
xxxvii. 14 (@v@y- Y,Etxov). -

With ADE in
Gen. xii. 2 (cZXoyn7o's);
xxvi. 4 (e'vcvXoy.);
xxviii. 15 (Om.
xxxv. 2 (KaOapto-aa0c, or -co-0c);
xxxvii. 13 ()

EXODUS.

Philo agrees with B against AF in Ex. v. 23 (c'pp@(rw); [[xli]]
xiii. 12 ()
xv. 18 ()
xx. 13;
xxii. 3 ()
xxiv. 6 (KpaTipas);
xxiv. 10 (a-ar4ot4oov and om. IKIZ);
xxviii. 26 ()
xxxii. 16 (ow. @,P);
xxxii 19 (Kul @ka in4c);
xxxii., 28 (ly IKC&Y. r.
xxxii. 29

With AF against B in
Ex. iii. 1 (Jr);
iv.; 1 + oZY);
iv. 12
v. 22 (om. Slopm); vii. 15 (@);
xiii. 12 (a'v);
xv. 23,24;@
xix. 19
xxii. 6
xxiii. 21 @om. cm');
xxv. 2 (+ xxv. 10, 12;
xxxii. 27.
iLo')

With A against BP in
Ex. vi. 26 (it A&y.)
xxi. 13 (+a@o'v and om. :
xxx. 35;
xxxii. 20 (,vmix
xxxiii. 7 (Om. KCU' i@0).

With BF against A in Ex. iv. 1 (i Oeik)';
xiv. 13 (@);-
xv. 27 (@);
xvi. 4 (v4pT);
xvi. 14 (om. &);
xxxii. 29 ( icvp
xxxii. 32 (Ixe)

With F against BA in
Ex. iv. 10 (e;@of);
vi. 27 (0. .pw,Xctl;
xiii. 12 (om. gy&4o-etv);
xiv. 14 (4wlp);
xv. 17 (Ka-

LEVITICUS.

Philo agrees with B* against B\ab/AF in Lev. xix. 23 (.om.

With AF against B in Lev. ii. 2;
v. 7 (@pttrov);
v. 11
xviii.3
xix. 23 (Karai&vr@e).

With A against BF in
Lev. xviii. 3 (T, Sp'wm--);
xxiii. 10
xxv. 11 (ajs4 IA'g' 4@e).

With BF against A in Lev. ii 13 (W&);
viii. @99 (@);
xvi. 17 (Iws);
xviii. 3 (#car @).

With F against AB in Lev. ii. 13 (om. omp' ri fe4 Up
xvi.. 10 (4ja
xxiii. 10 (Om. otda);
xxvii. 32 (&4*).

Philo has * A@. in Lev. xviii. 3,
and i @t in Lev. xviii. 5, against BAF.

NUMBERS.

Philo agrees with B against AF in
Num. viii. 24 (@ &rv ... &@ty);
viii. 25 (onL a'ro', ojic);
xi. 4 (IreNizWw);
xi. 12; [[xlii]]
xi. 13 (E/ioL);
xi. 16;
xiii. 23 ('AX,,L).-,,);
xx. 19 (Om. /Aov);
xxv. 4 (iraptas, ave'vavtt ... Om. Ov/joz).

With AF against B in
Numb. xv. 20 (ikwpos);
xxi. 7 (4,uap-,riKaIAEv);
xxii. 31 (To@ Oco;);
xxv. 4 (-r@ KVP.).

With BF against A in
Numb. xii. 12 (yE'vnrat);
xiv. 11 (oT/Act'ots);
xxv. 4 (7-oZ @.ktov).

With BAF in Num. iii. 12 (c'y@

DEUTERONOMY.

Philo agrees with B against AF in Deut. vi. 11, 13; viil 2 (C'K7rCtp.); iX. 5 (OM. K@P&OT); X. 17; x. 22 (Om. ?r' c); xvil 16, (8Lo',rt); XiX. 14 (Om. a-ov); xx. 5, 7 (ollroo--rp.); xx. 6 (ev'opa'YOq); xxi. 16 (,rc3 -vt'(3); xxi. 18 (Om. atToZ); xxiii. 5 (cv',XOYLav); xxiii. 15 (OM. avroz); xxxii. 12 (oDa. Ka'L); XXXii. 15 (E'VKa'rC'Xt7rCV); xxxii. 35 (Om. 4Y Katp@)i xxxiii. I (dkoy.); xxxiii. 9.

With A.F against B in Deut. iv. 7 (av); iv. 29 (+ iZr6v);
vi. IO (Om. x ' tos); viii. 3 (?'78cca., Om. r@); viii. 13; ix. 5 (avolxt'ay,
VP Om. a-&roZ); X. 9 (f'mTat); XiV. 4, 5; XVi. 21 (+ KVPC'OV); XXi. 18 (7ratSe@tv); xxi. 19 (Om. Ka't); xxi. 23 (KI-KarY/P.); xxiii. 1;
xxiii. 13 (e7rayay@v); xxiii. 16; xxv. 13, 16; xxvii. 15 (TcXvL'Tov); xxviii. 28; xxxii. 15 (Om. r'ov); xxxii. 32 (+ i).

With BF against A in Deut. x. 20 (oo,8,qO' ): xxi. 20 ,qo".q @ (aZT(Zi,); xxviii. 12 (av'ToZ TO'v &y.); xxviii. 65 (OZS' ob).

With F against BA in Deut. viii. 13 (a-ot' c'(rrt); xxi. 17 (,;rpw,rOTOKL'a).

Philo differs from BAF in Deut. xii. 8 (o'o-a); xxi. 19 (70@ T07rOV a@OZ); xxxii. 4 (+ ev a@,r@).

(b) Philo, and the Old Latin, and Samaritan Versions.

The Old Latin supports the text given in Philo in several important passages. The following are instances, taken from the Lyons Pentateuch (Pentateuchi Versio Latina Antiquissima e Codice Lugdunensi, par Ulysse Robert, Paris, 1881).

Gen. xxviii. 11mansit = qv',kt'o-Oq, not 4KOWq'olq.
xxix. 31 Videns autem Dominus = L'Sw'v 8'c Ki;ptos, not K16ptOg 6 OC@g. [[xliii]]
xxx. 13 mulieres =at' yvyazkcg, omitting irao-ae.
xxxi. 11 Jacob. The name is only once called.
xxxi. 35 mulierum = yvvatk@y, not yuvatKEt'wy.
xxxii. 28 non vocabitur = oZ KX,10io--7at, omitting 9'rt.
Ex. iv. 1 Deus = o' Ocos.
iv. 5 et dixit illi = xa't ct'rl-v at7@.
xxx. 35 et facient illum incensum unguenti unguentario opere compositionis purae opus sanctum =
Ka't 7rO4i(7-OVO-LY abr'o OVIAL'a/J,a 11@POV /A'VpOOZ ' 0 (rVVO-E'O-EWS KaOapiis E'Pyov a'-YLOV. EPY- 11

xxxii. 27 et unusquisque propinquum suum = Ka'& CIKQG-TOS TOP 7rX-q(rL'OV abToZ.

Lev. ii. 13 offeretis salem = irpoo-ot'o-cre axas, omitting Kvpt'w, rq oe(,3 V,tkw,ll.
xi. 22 attacum. Philo has o' a'TraKOV: the LXX. 6 a7-Ta'".

Num. viii. 24 ut operentur = ivepyct'v.
xiii. 23 Achiman...Sesin ... Tholamin = 'AX.Etu'av ... @o-c'cv
xxi. 6 colubros hos=,ro'vs O'OCLS, where the LXX. has ro'v

Deut. vi. 10 juravit = Omitting Kv'ptos.

viii. 16 quod nescierunt patres tui, Omitting OV'K -'SECT
x. 20 illi soli = alTIZ @61.

Philo's reading
,c,,, "70-ay
(Ex. xv. 27) supports the Samaritan Version (see Kennicott) against the Hebrew (13V)I) and the LXX. (Ka'c 7'70-all. C'KC-&). -

Philo is united with LXX. authorities, in supporting the text
of the Samaritan Version in Gen. ii. 2 (tvvi i3it:l);
iv. 8
xxii. 13 ('7nt4$tbt);
Num. xxi. 28 (-iu);
Deut. ix. 5 (om.

(c) Philo and the Lucianic Recension.

In a comparison of nearly 350 LXX. variations, contained in Philo's quotations from the Pentateuch, with the Lucianic recension in Lagarde's edition, I find that they agree in less than 200 instances. [[xliv]]

The divergences may be exemplified by comparing the following Lucianic readings with the quotations of Philo.

Gen. ii. 5 a@y;
ii. 15 + Tis rpvois;
vi. 4 Eav-ro-cs;
viii. 20 T(L KVpt'(p;
xii. 2 e@Xoy-qt"vos;
xv. 15 @pec;
xvii. 20 ebXoHo-w;
xviii. 17 ou' Kp" w;
xix. 35 av"r'ov.

Ex. iii. 4 K@PLOS;
iv. 10 'XaXos;
xiii. 12 a(AoptCts;
xiv. 13 o-7iKcT4E;
xviii. 25 KaL'Tpa/AUaToecaa@wyets;
xx. 13 ob (pov. ov' ttotx. ;
xxiv. 6 KpaTipa.

Levit. viii. 29 j.(k' to-tlu. tvc67rcov;
xix. 23 o' Kap7r6s;
xxv. 23 OP

Numb. viii. 24 XIELT01UP-ICLY X4E&,rovpyLas -EpyoL%;
xi. 13 E'7r' elAq'E;
xiii. 23 'EVa'K;
xxii. 31 Kvpt'ov;
xxv. 4 om. 7r@yTas; opy@ OviAou.

Deut. i. 31 rpoooS5op.;
viii. 13 o-ot e(rT(Xt;
ix. 5 + K@PLOS;
x. 10 IEO-T'qV;
xxi. 19 a@O-VO-6;
xxiii. 5 ebXOYC'as;
xxiii. 16 ape'a"7.

D. VARIATIONS ARISING FROM ERRORS IN THE EXISTING TEXT OF PHILO.

There remain to be noticed the variations which should most probably be ascribed to errors of transcription in the text of Philo's writings, e.g. [seldom in agreement with Siegfried! -- Ryle seems less interested in attested textual variation than in conjectured solutions to anomalies]

• +Gen 2.1 (Sieg. 536) LegAl 1.1: pas o kosmos MAP(=LXX)] pasai (ai U) stratiai UFL
• +Gen 2.5 (Sieg. 536) LegAl 1.27: ergazesqai (=LXX)] ergasesqai U, ergasasqai FL
• +Gen 2.6 (Sieg. 536) LegAl 1.28: pan (=LXX)] om UFL (=PalSyr)
• +Gen 2.7 (Sieg. 536f) LegAl 3.161: zwsan edd (=LXX)] zwhs codd
  see Worse 80{22}: zwsan U] zwhs cett
• +Gen 2.8 (Sieg. 537) LegAl 1.43{14}: eqeto (=LXX)] eqhken UFL (see Gen 2.15 in LegAl 1.53 eqeto [=LXX])
• +Gen 2.10 (Sieg. 537) LegAl 1.63{19}, Cain {37}, Dreams 2.241{37}: ekporeuetai (=LXX, LegAl, Cain)] poreuetai (Somn)
• +Gen 2.10 (Sieg. 537) LegAl 1.63{19}, Cain {37}, Dreams 2.241{37}: potizein (=LXX, Cain, Dreams, LegAl MAP)] tou potizein (LegAl UFL)
• +Gen 2.11 (Sieg. 537) LegAl 1.63{19}, 1.66{20}, 1.77{25}[bis]: ou esti(n) (=LXXpl, LegAl MArm[4]U[3])] oun esti(n) (=LXXpl, LegAl A[3]P[2]); om ou (=LXX pc[PalSyr], LegAl FL[2]U[1]A[1]) -- confusion over ou = "where," read as ou = "not" ?
• +Gen 2.13 (Sieg. 537) LegAl 1.63{19}: pasan (=LXX, MAPArm) ] om (UFL)
• +Gen 2.16 (Sieg. 537) LegAl 1.90{29}: fagh (=LXX, var fagein, fagesqe; MAP) ] fagesai (UFL)
• +Gen 2.17 (Sieg. 537) LegAl 1.90{29}, 1.100{32}: fagesqe ap' autou h d' an (=LXX wide variation) ] fagesai oti en (UFL especially variant)
  
• Gen. 2.24 {Sieg. 411] Frag 2 (om oi), Giants {15} = LXX oi duo
  
• Gen. 12.4 : met' autou (=LXXpl)] meta tou (=LXXpc)
  
• Gen. 15.11 : sugkaqisai ] egkaqisai (LXX sunekaqisen or similarly)
  
• Gen. 21.6 [Sieg. 538] Mut 138{24}: sugxareitai A (=LXX)] ou xarieitai B
  
• Gen. 45.22 : ecallousais ] ecallois (LXX ecallassousas or similarly)
• Ex. 16.4 O'Tay for 0'7rws ;
  
• Ex. 17.6 c,yxwpely for ly Xwp
  
• Ex. 21.14 c'7ri, for a7ro;
  
• Ex. 34.28 ' Tou for ap-roi,;
• Num. 5.28 c'ic ap (r-ir,Epl.t@-rwv eLs o-,jrc'PUCL for loco-7r4Epaa-r&,Ei a7re'pua.

Under the same head belong such omissions as occur in

• Gen. 16.10,
• Lev. 18.3.

The same explanation will account for some of the instances in which Philo seems to support different readings of the same passage, e.g.

• Gen. 2.4,
• Gen. 5.1,
• Gen. 11.4,
• Gen. 11.7,
• Deut. 19.14,
• Deut. 28.12.

It must also be borne in mind that, inasmuch as Philo's works have come down to us through Christian hands, the tendency has always been at work to assimilate the text of the quotations to the Greek text most familiar to the Christian scribes. This must in some measure explain the extraordinary [[xlv]] number of passages in which Philo's authority can be adduced in support of rival readings, e.g. Gen. xvii. 1, xviii. 12, 17, and passim.

III. NOTE ON PHILO'S FORMULAE OF QUOTATION.

The commonest forms of quotation employed by Philo are
O'qG-L', EL'7rEY, kE'Yct, kE'YC.TaL, ye-ypa7rTat 'Y'ap.

Whether the subject to fhsi be Moses, or Scripture personified, cannot in many cases be determined.

Often a more formal introduction to a quotation gives us such forms as (59, (k-q(7-L To' ko'ytoy, St(; 0?7o-c Kat 9 0,EZo@ k4yos, 877,koE Se' To' ,ko'ytop, Oa(r'tv ot' Xpqo-,uot, liaPTVPICI. SI'E d V770-/A4T, (ZSC'rat St' T'a -rot(xoTa, SLO' X6yLoy eXp@o-Oq -roto'vSc.
More elaborate forms may be illustrated by
7rayKa'X(OV MWV(r@9 Ka't 7raT4E'pa r(jv o,\wv clo*ayev, Et7rciv
(De Migrat. Abrah. § 24, i. 457),
8to' %a'& 7rapp?7o-t@CETat O@O-KWP
(De ss. Abelis et Caini, § 18, i. 175),
lAn@eTat 8' 41, Te&s tqepat's @i,aypa(kaZ5 @K 7rpoo-a;-rov ToZ QLTL'OV @IE'YOIITOS
(De Profug. § 25, i. 566).

The reader is struck by the indefiniteness of reference which frequently accompanies Philo's quotations, probably indicating that he quotes from memory, e.g.
EL'7re -Idp 7roi; r&g
(De Ebriet. § 14, i. 365, quoting Gen. xx. 12) ;
4EL'7rc ya'p 7rov,
of Jacob (De Plantat. Noe, 21, i. 342, quoting Gen. xxviii. 21) ;
roZr' -Eo-,rcv 37rep Et'7rE' 7rov OEowt'twi/
(De Proem. et Poen., § 19, ii. 426, quoting Ex. xxiii. 26) ;
E' 'qtat yllp 7rOV KaX6g
(De Sacrific. 2, ii. 252, quoting Nuin. xv. 30).

In citing from the laws, Philo constantly makes use of the terms
StqE' 77Tat, 7rpOG-TETC)LKTat, StaTETaKTat, d7rCt'pl7Tat. lp

When more than one passage is quoted, Philo introduces his additional references by
E-7r&(k' et, 7rap' O' Ka't E7rto' et, kc'YfTac Fees, ep EP e'T e7rt,\,E'yet, 8t8 7rpoo-Tt'Oqo-t, E'Tt (kqo-t;
and sometimes by more elaborate prefaces, e.g.
7rap' 0 KU'& TO' dK4XOVOOV 7rpoo-T,'O-ETat
(Leg. Allegor. iii. § 51, i. 116);
To' Si'e @ic@,kovOov 7rpoav<kat'velc I -/p(xo-,q' (k@o-icwy
(Quis rer. div. 7teres, § 54, i. 511). [[xlvi]]

Additional references are also adduced with the same indefiniteness mentioned above, e.g.
K@L EV aTE'PoLs /AaPTVPCC XE'Y(OV, 8t' L, IE76Pwv 8117X@L, Ev c'TE'POLS (xbXiL X40)v, c!XXaXO'OL (P?10" X' Et 8' tc@t, e,r,EP(,)Ot, eT4E'PwOt yozv O-qo-tv
(De Migrat. Abrah. § 23, i. 456, quoting Gen. xxvi. 5),
XElerat y'ap cTIE'PwO& Mw@acwg LKcreZo-avros
(De Migrat. Abrah. § 21, i. 455, quoting Num. xiv. 20).

IV. AUTHORITIES EMPLOYED IN THE PRESENT WORK.

In the following collection of quotations Mangey's text is followed. [NOTE: Philonis Judaei Opera, 2 vols. folio, edited by Thomas Mangey, Canon of Durham, London, 1742.] Variations from it are indicated. The small Tauchnitz edition has also been employed.[NOTE: 8 vols. Leipsic, 1880] But questions of Philo's text fall outside the range of the present work. In the quotations the sections (§§) are taken from the Tauchnitz edition; but the volume and page of Mangey's edition are always added.

For the Armenian Fragments, I first made use of the Tauchnitz edition; but have verified the extracts from Philonis Judaei Paralipomena Armenia (P. Jo. Bapt. Aucher, Venice, 1826). This book is quoted (as in the Tauchnitz edition) as 'A. ii.,' referring to an earlier treatise by Aucher, dated 1822. Aucher's Latin Translation is given.within square brackets. The Latin is sometimes unsatisfactory; but his renderings, I am informed by Armenian scholars, are generally to be trusted, and students should be deeply indebted to him for giving a version of Philo's Quaestiones et Solutioms.

For the LXX. text, the invaluable manual edition of the Cambridge Press (1887-1894), edited by Dr Swete, has formed the basis of comparison with Philo's quotations. Use has very often been made, in the notes, of Holmes and Parsons' monumental edition of the Septuagint (Oxford,1798). But it seemed undesirable to reproduce, to any considerable extent, MS. evidence the value of much of which has yet to be tested.

The 'Catena Nicephori,' Leipzig (1772), has also been frequently referred to. Reference to Tischenclorf's edition is very commonly made as 'Vat. Rom.' (Vaticanum Romanum emendatius edidit Const. de Tischendorf).

Mention should again be made of Hornemann's Observationes ad Illustrationem Doctrinae de Canone Veteris Testamenti ex Philone (Hauniae, 1776), which has been the foundation of all subsequent enquiries into Philo's quotations. The book however is rare; and Hornemann's enquiries, though of great importance, were only fragmentary.

The articles by C. Siegfried on 'Philo und der überlieferte Text der LXX.' in the Zeitschrift für wissenschaftliche Theologie, 1873, have been mentioned already as the most complete attempt to classify the variations from the text of the LXX.; and I acknowledge the great service which his investigation has rendered to the whole subject. Use has also been made of Edersheim's article upon 'Philo' in Smith and Wace's Dictionary of Christian Biography.

References to the New Testament are taken from Westcott ancl. Hort's edition; references to the Apostolic Fathers, from Lightfoot's edition (Macmillan, 1891). The following editions of the Fathers have been employed, Garnier's Basil, Migne's Chrysostom, Potter's Clement of Alexandria, Pusey's Cyril of Alexandria, Stieren's Irenaeus, Migne's Jerome, Lommatzsch's Origen, Robinson's Philocalia Origenis, Migne's Procopius of Gaza.

Field's Hexapla has furnished a few renderings of the versions of Aquila and Symmachus.

[[xlviii]]

[codd A B C D E F Q R T U; Coislin (from Holmes-Parsons), Vat.Rom (Tischendorf's 5th ed) H and P (Holmes and Parsons), Cat.Niceph., Procop.Gaz.

ERRATA

//end of Introduction//

[[001]]

[[140]]

EXODUS

15.1
LegAlleg 2.102 [25 (1.85)]: διὰ τοῦτο καὶ Μωυσῆς ἐν τῷ ᾄσματι ὑμνεῖ τὸν θεόν, ὅτι „ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν“ (Exod. 15, 1), τὰ τέσσαρα πάθη καὶ τὸν ἐποχούμενον αὐτοῖς ἄθλιον νοῦν εἰς τὴν φθορὰν τῶν πραγμάτων καὶ τὸν ἀνήνυτον βυθόν· καὶ σχεδὸν τοῦ ᾄσματος ὅλου τὸ κεφάλαιον τοῦτ’ ἐστίν, ἐφ’ ὃ [/ὧ A] τὰ ἄλλα πάντα ἀναφέρεται [/ἀναφαίρεται A], καὶ οὕτως ἔχει· ἐὰν γὰρ ἀπάθεια κατάσχῃ τὴν ψυχήν, τελέως εὐδαιμονήσει.

De Agricult 79-82 [18 (1.312)]: [79] στρατὸς δὲ θεῖος αἱ ἀρεταὶ φιλοθέων ὑπέρμαχοι ψυχῶν, αἷς, ἐπειδὰν ἴδωσι [/εἴδωσι Α] τὸν ἀντίπαλον ἡττημένον, ἁρμόττει [ ] πάγκαλον καὶ πρεπωδέστατον ὕμνον ᾄδειν τῷ νικηφόρῳ καὶ καλλινίκῳ θεῷ. δύο δὲ [/δὴ ] χοροί, ὁ μὲν τῆς ἀνδρωνίτιδος, ὁ δὲ τῆς γυναικωνίτιδος ἑστίας, στάντες ἄντηχον καὶ ἀντίφωνον ἀναμέλψουσιν [/ ωσιν ] ἁρμονίαν [ ]. [80] χρήσεται δ’ ὁ μὲν τῶν ἀνδρῶν χορὸς ἡγεμόνι Μωυσεῖ, νῷ τελείῳ, ὁ δὲ τῶν Μαριάμ, αἰσθήσει κεκαθαρμένῃ (Exod. 15, 1. 20)· δίκαιον γὰρ καὶ [ ] νοητῶς καὶ αἰσθητῶς τοὺς εἰς τὸ θεῖον ὕμνους καὶ εὐδαιμονισμοὺς ἀνυπερθέτως ποιεῖσθαι καὶ τῶν ὀργάνων ἐμμελῶς κρούειν ἑκάτερον, τό [θοῦ ] τε νοῦ καὶ αἰσθήσεως, ἐπὶ τῇ τοῦ μόνου σωτῆρος εὐχαριστίᾳ [+γνώμη ] καὶ τιμῇ. [81] τὴν γοῦν παράλιον ᾠδὴν ᾄδουσι μὲν πάντες ἄνδρες, οὐ [/οἱ ] μὴν [/μέν ] τυφλῇ  [τυφλοὶ ] διανοίᾳ, ἀλλ’ ὀξὺ καθορῶντες Μωυσέως [/ έος ] ἐξάρχοντος, ᾄδουσι δὲ καὶ γυναῖκες αἱ [ ] πρὸς ἀλήθειαν ἄρισται, τῷ τῆς ἀρετῆς ἐγγεγραμμέναι πολιτεύματι, Μαριὰμ ἀφηγουμένης [ μέναις ] αὐταῖς [/αὐτῆς ]. [82] ὕμνος δὲ [/δ' ] ὁ αὐτὸς ἀμφοτέροις [ 312] ᾄδεται τοῖς χοροῖς ἐπῳδὸν ἔχων θαυμασιώτατον, ὃν ἐφυμνεῖσθαι καλόν· ἔστι δὲ [+καὶ ] τοιόσδε [/τοιόνδε ]· „ᾄσωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται [/ ασθαι ]· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν“ (Exod. 15, 1. 21)·

De Ebriet 111 [29 (1.374)]: καὶ Μωυσῆς μέντοι κατὰ ταῦτα, ἐπειδὰν ἴδῃ τὸν βασιλέα τῆς Αἰγύπτου, τὸν ὑπέραυχον νοῦν, σὺν τοῖς ἑξακοσίοις ἅρμασι (Exod. 14, 7), ταῖς τοῦ ὀργανικοῦ σώματος ἓξ κινήσεσιν ἡρμοσμέναις τοῖς ἐπιβεβηκόσι τριστάταις (Exod. 15, 4), οἳ μηδενὸς τῶν κατὰ γένεσιν πεφυκότος ἑστάναι [+τὴν ] περὶ πάντων οἴονται δεῖν ὡς ἂν παγίως ἱδρυμένων καὶ μηδεμίαν δεχομένων μεταβολὴν ἀποφαίνεσθαι, δίκην ἀξίαν [/ἀξίας ] τῆς ἀσεβείας ὑποσχόντα καὶ τὸν ἀσκητικὸν ἔμπαλιν τὰς ἐπιδρομὰς τῶν πολεμίων ἐκφυγόντα καὶ ἀνὰ κράτος [/ἀνακράτος ] ἀπροσδοκήτως διασωθέντα, τὸν δίκαιον καὶ ἀληθῆ βραβευτὴν ὑμνεῖ θεὸν τὰ πρεπωδέστατα καὶ οἰκειότατα ταῖς συντυχίαις ἐξάρχων ᾄσματα, διότι „ἵππον καὶ ἀναβάτην ῥίψας εἰς θάλασσαν“ (Exod. 15, 1), τὸν ἐποχούμενον νοῦν ταῖς τοῦ τετράποδος καὶ ἀφηνιαστοῦ πάθους ἀλόγοις ὁρμαῖς ἀφανίσας, βοηθὸς καὶ ὑπερασπιστὴς ἐγένετο τῆς ὁρατικῆς ψυχῆς, ὡς χαρίσασθαι παντελῆ σωτηρίαν αὐτῇ.

De Somn 2.269 [41 (1.694)]: τί οὖν τὸ ἀγαθόν; τέθνηκε τὸ ἐπιτιθέμενον ἡμῖν πάθος καὶ πρηνὲς ἄταφον ἔρριπται; μὴ μέλλωμεν οὖν [/ὺμῖν ], ἀλλὰ <χορὸν> [ ] στησάμενοι τὴν ἱεροπρεπεστάτην ᾄδωμεν ᾠδήν, παρακελευόμενοι λέγειν πᾶσιν· „ᾄσωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν“ (Exod. 15, 1).

15.8
15.9
15.10
15.17-18

15.20
De Agricult 79-82 [17 (1.312)]:  [see Ex 15.1 above]

15.22ff
De Posterit Caini 155 [44 (1.255)]
De Congr Erud grat 163 [29 (1.543)]
De Migrat Abr 36 [8 (1.441)]

15.27

[[203]]

[[224]]

[[246]]

20.1
De Agricult 78 [17 (1.312)]: διὰ τοῦτ’ ἐν προτρεπτικοῖς Μωυσῆς φησιν· „ἐὰν ἐξέλθῃς εἰς πόλεμον ἐπ’ ἐχθρούς σου καὶ ἴδῃς ἵππον καὶ ἀναβάτην καὶ λαὸν πλείονα, οὐ φοβηθήσῃ [/φοβηθῆς, A], ὅτι κύριος ὁ θεὸς μετὰ σοῦ“ (Deut. 20, 1)· θυμοῦ γὰρ καὶ ἐπιθυμίας καὶ συνόλως ἁπάντων παθῶν, πασῶν δὲ καὶ τῶν ἄλλων <κακιῶν> ἐποχουμένων ὥσπερ ἵπποις ἑκάστοις λογισμῶν, κἂν ἀμάχῳ ῥώμῃ κεχρῆσθαι νομίζωσιν, ἀλογητέον τοὺς ἔχοντας τὴν τοῦ μεγάλου βασιλέως θεοῦ δύναμιν ὑπερασπίζουσαν καὶ προαγωνιζομένην αἰεὶ καὶ πανταχοῦ.

De Migrat Abrah 62 [11 (1.445)]: „ἐὰν“ γάρ φησιν „ἐξέλθῃς εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου καὶ ἴδῃς ἵππον“, τὸ ὑπέραυχον καὶ σκιρτητικὸν πάθος ἀφηνιάζον, „καὶ ἀναβάτην“, τὸν ἐποχούμενον αὐτῷ φιλοπαθῆ νοῦν, „καὶ λαὸν πλείονά σου“, τοὺς ζηλωτὰς τῶν εἰρημένων φαλαγγηδὸν ἐπιόντας, „οὐ φοβηθήσῃ ἀπ’ αὐτῶν“· εἷς γὰρ ὢν ἑνὶ τῷ [so MH\2; τῶν AH\1P] πάντων ἡγεμόνι χρήσῃ συμμάχῳ, „ὅτι κύριος ὁ θεός σου μετὰ σοῦ“ (Deut. 20, 1). {63} τούτου γὰρ ἡ σύνοδος καθαιρεῖ πολέμους, εἰρήνην ἀνοικοδομεῖ, τὰ πολλὰ καὶ συνήθη κακὰ ἀνατρέπει, τὸ σπάνιον καὶ θεοφιλὲς γένος ἀνασῴζει, ᾧ πᾶς ὁ γενόμενος ὑπήκοος μισεῖ καὶ βδελύττεται τὰ τῶν γεωδεστέρων στίφη.

[[283]]

[[201]]

[[303]]

[[307]]

[[312 = last page]]

Peter Katz, Philo's Bible, Index of passages discussed or mentioned (compiled by Joost Smit Sibinga)

Genesis
01.03 -- 47 (Som 1.75; quote omitted in GFHP; haplog?), 109
01.27 -- 110
01.31 -- 61
02.01 -- 5 (LegAlleg 1.1; MAP=LXX vs UFL)
02.02a -- 7 (LegAlleg 1.2; MAP[cf LXX] vs UFL[cf A'])
02.02b -- 7 (LegAlleg 1.16; [cf LXX] MAP vs UFL), 9
02.03b -- 8 (LegAlleg 1.18; MA vs UFL=LXX)
02.04 -- 8 (LegAlleg 1.19; pl=LXX vs U)
02.04f -- 8 (LegAlleg 1.21-27; lemma/comment confusions)
02.06 -- 9 (LegAlleg 1.28; MAP=LXX vs UFL)
02.07 -- 9 (LegAlleg 1.31; [1] rell vs U, [2-3] MAP vs UFL), 79
02.08 -- 10 (LegAlleg 1.43; rell=LXX vs UFL)
02.09 -- 11 (LegAlleg 1.56; MAP vs UFL [toss-up])
02.10-14 -- 11 (LegAlleg 1.63; MAP vs UFL[cf A'])
02.13 -- 9 (LegAlleg 1.63; see Gen 2.6 discussion)
02.16f -- 14
02.19 -- 51
02.23 -- 52
02.36 -- 8
03.08 -- 75
03.09 -- 78
03.10 -- 78
03.13 -- 78
03.17 -- 80, 82
03.20 -- 57
04.02 -- 15
04.21 -- 89
04.22 -- 89
04.25 -- 15, 90
06.01 -- 17
06.02, 04 -- 21
06.03 -- 17
06.05-07 -- 23
06.08 -- 26
06.12 -- 31
09.20f -- 32, 104
09.25 -- 83
11.03 -- 73
12.01 -- 67
15.01-03 -- 56
15.04 -- 58
15.05 -- 59
15.06 -- 82
15.07 -- 59
15.08 -- 59
15.09 -- 60
15.18 -- 67
16.01f -- 36
16.03 -- 38
16.04 -- 40
16.06 -- 40
17.01 -- 19
17.17 -- 78
18.11 -- 92
18.11f -- 80
18. 22 -- 15
18.22f -- 78
18.33 -- 47
22.04 -- 47
22.11 -- 49
25.27 -- 75
27.36 -- 80
27.43f -- 47
28.02 -- 88
28.10f -- 44
28.11 --112
28.12-15 -- 41
28.13 -- 49
28.14 -- 49
28.22 -- 39
29.31 -- 54, 80
30.09 -- 37
31.12 -- 50
31.13 -- 50
31.14f -- 57
31.21 -- 78
31.43 -- 16
32.31(32) --47
33.05 -- 57

Exodus
1.11 -- 87
1.21 -- 75
2.1f -- 39, 112
2.15 -- 78
2.22 -- 73
6.03 -- 108
12.03 -- 39
12.04 -- 62, 80
14.14 -- 57
15.09 -- 17
15.17f - 34,105
15.23 -- 40
16.04 --79
16.18 -- 62
17.06 -- 75
17.07 -- 47
19.18 -- 65
19.19 -- 57
20.19 -- 49, 57
21.5 -- 80
21.05f - 16
21.22f - 39
22.06(05) -- 83
22.26(25) -- 48
23.20 -- 34, 10
30.34f -- 62
31.03f - 18
33.13 -- 78
35.30f -- 18

Leviticus
11.42 -- 78
13.15 -- 27
14.34-36 -- 28
18.1-5 -- 38
18.06 -- 18
19.35f -- 61

Numbers
05.28 --79
11.06 -- 59
11.12 -- 57
12.12 -- 14
20.17-20 -- 31
21.27-30 -- 82
25.03 -- 73
27.16f -- 33
28.02 -- 21, 80

Deuteronomy
01.17 -- 60
01.44 -- 27
08.02f -- 40
20.20 -- 32, 100
25.13-16 -- 61
26.17f -- 68
30.15,19 -- 24

Ruth (not in Philo; evidence for a lost recension)
01.19 -- 100
01.20 -- 100
02.16 -- 101
03.12 -- 101
03.13-15 -- 100
04.10 -- 100
04.16 -- 101

1 Kings/3 Kingdoms
17.18 -- 30

2 Esdras
19.06 -- 148

Psalms
26.01 -- 47
61.12 -- 24
100.01 -- 24

Isaiah
13.10 -- 147
34.04b - 148
45.12 -- 148

--

Addenda

Date: Wed, 21 Jan 2004 01:04:23 -0500 (EST)

The index was correct. Katz has a long comment on our problematic verse in his long footnote on pp.6-7. Here is what he says:

"In the Pentateuch LXX ... <g>telei=sqai</g> renders <h>CMD</h> Nifal <i>to bear the yoke of a god, serve him</i>, and this usage is reflected in a translation such as Deut 23.17(18), where Z.Frankel, <i>Vorstudien zu der Septuaginta</i> 1 (1841), p.71, and Lagarde, <i>Mitteilungen</i> III, pp. 368f., observed that the second half of the verse, <g>... tele/sforos a)po\ qugate/rwn..., ... telisko/menos a)po\ ui(w=n ...</g> is a doublet of the first, <g>po/rnh, porneu/wn</g>. Here where the Hebrew reads <h>QD$H</h> and <h>QD$</h> the authentic version calls them without reserve what they are in the eyes of the Law, whereas the doublet uses predications borrowed from the mystery religions."

So what next? How do we evaluate such a claim, which posits two old Greek translations of the same Hebrew text (not an uncommon occurrence), one of which seems quite straightforward (fornication ... fornicating) while the other finds the meaning of those problematic Hebrew consonants (which regularly refer to "holiness, consecration" but in a negative sense here, perhaps with reference to "cult prostitution" or something similar) to be more metaphorical or perhaps more attuned to the hellenistic world? Liddell-Scott-Jones guesses that <g>tele/sforos</g> means "sorceress," although presumably that is contextual lexicography based on the use of the same root in other authors to refer to initiation into the mysteries [<g>telesfori/a</g>]; while LSJ takes the phonetically similar <g>teliskein</g> in the passive to mean "to be initiated" -- Katz sees the verbal idea of "serving a deity" behind both terms in the <g>telein</g> root element.

(1) What did the unpointed (consonantal) Hebrew text mean to the translator(s)? The larger context of seemingly random prohibitions introduces this short section (23.17-18) that speaks of not desecrating the house of YHWH through inappropriate activities of daughters, sons, a "harlot" or a "dog" (sodomite?) -- assuming that these two verses are read as a unit. At this point, I'd want to know how the same consonantal sequences (words) are treated elsewhere in Deutereonomy, then in the Pentatuch, and then elsewhere in translated ancient Hebrew literature. My main tools for this aspect of the research would be a concordance of biblical Hebrew (Mandelkern is best known, but not necessarily easiest to use since it doesn't organize words at the root-form level, but gives all the permutations separately; Lisowsky's concordance is less complex; and there are doubtless others), and appropriate dictionaries to summarize what lexicographers have surmised (e.g. Brown-Driver-Briggs for specifically biblical stuff, but Jastrow for a wider net in both Hebrew and Aramaic materials). For the less brave, perhaps the Englishman's Hebrew Concordance (1843, but now updated slightly for Hendricksons) would be an appropriate starting point -- it gives King James translations organized under the Hebrew words, with phoenetic representations of the Hebrew as well. Under the Hebrew consonants QD$, it gives three different vocalizations -- "kah-dash / kah-desh" (a verb usually translated "sanctified" but sometimes in the negative sense of "defiled"), "koh-desh" (a noun normally rendered "holy" or the "holy place"), and "kah-dehsh" (a noun taken to mean "sodomite" -- only here in the Pentateuch, but four times in Samuel-Kings and once in Job). The feminine noun built from the same root is vocalized "k'deh-shah" and translated "harlot, whore" (3 times in Genesis 38.21-22, in our passage, and in Hos 4.14).

What's the point? This is an interpreter's and translator's nightmare, as is evident from the history of its interpretations and translations. Presumably the context made it clear enough that a positive sense of "consecration" or "holiness" was inappropriate in Deut 23.17-18, but what does the text intend to say [pardon the language!] about the inappropriate activities? And how can such meaning be represented in the translator's language and cultural context? As modern scholars have come to conclude, "cult prostitution" makes sense for the "original meaning" of the text -- don't defile the LORD's house by involving such "consecrated" people in your service to your God or by permitting such "consecration" in general (with your daughters and sons). The world of the Greek translator(s) was presumably 3rd century BCE Alexandria, where such an interpretation of the text still might have made good sense, but how can I explore that possibility?

(2) Are there indications of textual confusion here in the surviving manuscripts and versions? Our quick look at the textual data was not very enlightening -- the "doublet," if it is that, seems to have been preserved in almost all the extant witnesses. There is some confusion about the order of items in this section of Deuteronomy (e.g. MS 767 moves/transposes parts of 23.17/18 to a few verses later, and there are other displacements in other MSS), but the general wording (allowing for some spelling/orthographic variation) is present in virtually all (not in about 6 late MSS and the Arabic translation, possibly through the influence of Origen's Hexapla?). If this is a doublet, the traces of its development are not obvious. If it is a doublet that arose in the early history of the Greek text, which reading came first and which was added to help illuminate the meaning? Is it likely that the original translator(s) purposely introduced such a doublet at the outset? That is not normally how text critics view such things, although such a possibility should not be dismissed without careful examination of the options.

(3) What would <g>pornh</> and it's variations have meant to a 3rd century BCE Greek translator? Or the two other "mystery religion" terms, for that matter? Here I'd want to explore the other similar Hebrew passages to see how they were rendered, and what variants they may have inspired, always keeping in mind that the LXX/OG anthology is not homogeneous, and should not be expected to be consistent between translation units. Within the Pentateuch, there seems to be more homogeneity, so that is probably the best place to begin. The old Hatch and Redpath concordance to LXX/OG provides shortcuts insofar as it lists not only the Greek words, but also indicates what the MT Hebrew is in the corresponding passages. Something for you to do (there is a copy of the recent updated reprint in the 2nd floor Logan library, but it's late so I'm not about to look). I do notice that the second apparatus to LXX Deut 23.17/18 has Aquila (a') reading <g>endihllagmenh</> ("sodomite" according the LJS) not <g>pornh</> according to MS M, while another MS that provides readings from the "later translators" seems to have <g>mantis eggastrimuqos</> ("seer ventriloquist" -- i.e. false prophet or oracle) and <g>plhroumenos enqousiwn</> ("completely possessed" ?) for the two "mystery terminology" words. That bears further investigation, since we would not expect the "later translations" to include the doublet, if they were revising with a view to the MT Hebrew tradition!

(4) And at last we get to Philo. Is he, indeed, alluding to this passage when he says that the sacred legislation excludes <g>TA\ PERI\ TELETA\S KAI\ MUSTH/RIA KAI\ PA=SAN TH\N TOIAU/THN TERQREI/AN KAI\ BWMOLOXI/AN</g>? And if he is alluding to this passage, did he have both sides of the doublet before him, or only one? Which one? Ryle lists Migration of Abraham 39/224 as an allusion to Deut 23.17: (Philo is commenting on the rape of Dinah) "although there was an oracle to the effect that none of the daughters of 'the seeing one,' Israel, should ever become a <g>pornh</g>." So he seems to know the first part of the doublet. At this point I'd do a word search in TLG Philo for all the pertinent words to determine what might have been familiar vocabulary to him, how he used such terms, etc. The <g>teletas</> language suggests that he understood that Greek root to play a role (as it does in the second pair of the doublet), although he then moves along to "mysteries," and further afield to "pedantry" and "course jesting" (what does he have in mind, and is it connected in his mind to the scriptural text, or perhaps to the mystery initiations?).

More questions than answers, but isn't it fun!? Without doing further research, it seems probable to me that (1) Philo knew both parts of the alleged doublet, (2) the doublet came into the Greek text very early in its history, possibly almost from the beginning, (3) the presence of the <g>pornh</g> couplet first in the surviving order may suggest that the other "mysteries" couplet was secondary, and perhaps explanatory of the meaning of the text for hellenistic users, (4) it would be easy to imagine that such quasi-legal material was already in circulation (at least orally, but perhaps also written) before the standardized LXX translation appeared, so that the "mystery" part of the doublet could at the same time be secondary, but also old -- even older. What does the Jew living in Greek society at the beginning of what became a vibrant hellenistic Jewish tradition tell his children and students regarding this newish world into which they have been cast? Don't get involved with the mysteries! Our scriptural tradition forbids it. (5) It is a more difficult argument, I think, but not impossible, to see the "mystery" couplet as original, with the porne part added in a "conservative" textual move of the sort that later became more common with the "later translators." But if so, it is very early, and probably not typical for the LXX-Pentateuch translators.

There. Chew on that. I'm going to turn in for the night! (Did you ever wonder how scholarly articles get started? Voila!)

Bob

INDICES of Scriptural References and Reflections in Philo -- note that in the abstract (although with more difficulty in concrete instances), distinctions can be made between

(1) references to scriptural events and/or persons, and
(2) uses of scriptural wording such as in
• (2.1) formal citations (clearly introduced as such),
  
• (2.2) probable allusions (where the context suggests that reference is intended),
  
• (2.3) possible allusions (extensive or otherwise significant parallel wording that seems to reflect awareness of a scriptural source), and
  
• (2.4) other uses of scriptural vocabulary (reflections of "biblical" language, perhaps unconsciously and/or as part of the prevalent idiom):

Key to Abbreviations and Coding

Indices:

• (1) B(erlin edition) = Ioannes Leisegang, Indices ad Philonis Alexandrini Opera, vol. 7 to the Cohn-Wendland edition (Berlin: de Gruyter 1926), "Index locorum veteris Testamenti, quos Philo in libris suis graeca lingua scriptis aut adfert aut interpretatur," pp. 29-43.
• (2) L(oeb edition) = Loeb vol 10 (1962), with indices by the Rev. J. W. Earp; "Scripture Index," pp.189-268.
• (3) P(atristic index) = Biblia Patristica Supple/ment: Philon d'Alexandrie (Paris: CNRS 1982), which makes use of G.Mayer, Index Philoneus (Berlin 1974).

Philonic Writings (adapting simplified abbreviations and the numbering used by Barthélemy -- with "*" indicating textcritically problematic items):

Alphabetic abbreviation	English title (see Yonge)	Latin title	Greek title	Edited order
Abr	On Abraham	de abrahamo		20
*Agric	On Agriculture (/Husbandry)	de agricultura		09
*AllegInterp	Allegorical Interpretation	legum allegoriae		02
Apology	Hypothetica: Apology for the Jews	Hypothetica, Apologia pro Ioudaeis		35.1
Cain	On the Posterity of Cain (+ and his Exile)	de posteritate Caini		06
*Cherubim	On the Cherubim	de cherubim		03
Confusion	On the Confusion of Languages (/Tongues)	de confusione linguarum		13
Contemp	On the Contemplative Life (+ or Suppliants)	de vita contemplativa		29
Creation	On the Creation of the World	de opificio mundi		01
Decalog	On the Decalogue	de decalogo		23
*Dreams	On Dreams (+ that are God-Sent)	de somniis		19
Drunkenness	On Drunkenness	de ebrietate		11
Eternity	On the Eternity of the World	de aeternitate mundi		30
Flaccus	Flaccus	in Flaccum		31
Flight	On Flight and Finding	de fuga et inventione		17
Frag	[Unplaced Fragments]	[Fragmenta Varia]
Frag-L	[Lewy Fragments]
Frag-P	[Petit Fragments]
Free	Every Good Man is Free	quod omnia probus liber sit		28
Gaius	On the Embassy to Gaius	de (om) legatione (legatio) ad Caium	Ths presbeias pros Gaion	32
*Giants	On the Giants	de gigantibus		07
God	On God	de deo		+
*Heir	Who is the Heir of Divine Things?	quis rerum divinarum heres sit		15
*Immut	On the Immutability (/Unchangeableness) of God	quod deus sit immutabilis		08
Joseph	On Joseph	de Iosepo		21
Migration	On the Migration of Abraham	de migratione Abrahami		14
Moses	On the Life of Moses	de vita Mosis		22
Names	On the Modification (/Change) of Names	de mutatione nominum		18
*Plant	On Planting (/Concerning Noah's Work as a Planter)	de plantatione		10
Providence	On Providence	de providentia		35.2
QExod	Questions and Answers on Exodus	Quaestiones in Exodum		34
QExod-L	(see Loeb ed)
QGen	Questions and Answers on Genesis	Quaestiones in Genesim		33
QGen-M	[Mercier list]
QGen-L	[Loeb edition]
QGen-P	[Petit edition]
Rewards	On Rewards and Punishments	de praemiis et poenis, de exsecrationibus		27
Sacrifices	On the (+ Birth of Abel and the) Sacrifices of (/Offered by) Abel (/him and by his brother) Cain	de sacrificiis Abelis et Caini		04
*Sobriety	On Sobriety (/the Prayers and Curses Uttered by Noah when he became Sober)	de sobrietate		12
SpecialLaws	On (/The) Special Laws	de specialibus legibus		24-25
*Studies	On Mating with the Preliminary Studies	de congressu quaerendae eruditionis gratia		16
*Virtues	On the Virtues	de virtutibus		26
Worse	That the Worse is Wont to Attack the Better	quod deterius potiori insidiari soleat		05