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hyssop. In addition to these, he describes the manner of leadership of those entrusted with the ecclesiastical liturgies, both of the diaconate and the presidencies of the episcopate, which are highest of all. But whoever has a desire for accurate knowledge of these things may learn from the previously mentioned history of the man. 2.17.24 That Philo, when he wrote these things, understood the first heralds of the teaching according to the Gospel, and the customs handed down from the beginning by the apostles, is clear to everyone. 2.18.1 Copious indeed in language and broad in thought, being both lofty and sublime in his contemplations of the divine scriptures, he has made his exposition of the sacred words varied and manifold, on the one hand, going through the treatise on Genesis with connection and sequence in the works which he entitled Allegories of the Sacred Laws, on the other, making detailed distinctions of the chapters which are subjects of inquiry in the Scriptures, and their examinations and solutions, in those works to which he also appropriately gave the title Of the Problems and Solutions in Genesis and Exodus. 2.18.2 Besides these, there are some studies of his, specially composed on certain problems, such as the two On Husbandry, and as many On Drunkenness, and certain others deemed worthy of a distinct and appropriate title, such as Concerning the Things which the Sober Mind Prays for and Curses and Concerning the Confusion of Tongues, and On Flight and Finding, and On the Meeting for the Sake of Instruction, and On Who is the Heir of Divine Things, or On the Division into Equal and Opposite Parts, and also On the Three Virtues which Moses Described with 2.18.3 others, in addition to these, On Those who are Renamed and Why they are Renamed, in which he says he has also composed 2.18.4 On Covenants, books 1 and 2. There is also by him On Migration and On the Life of the Wise Man Made Perfect in Accordance with Justice, or On Unwritten Laws, and also On the Giants, or On the Immutability of God, and That Dreams are Sent by God according to Moses, 2.18.5 books 1, 2, 3, 4, 5. And these are the works of his on 2.18.5 Genesis which have come down to us, and on Exodus we know his Problems and Solutions, books 1, 2, 3, 4, 5, and On the Tabernacle, and On the Ten Oracles, and On the Laws which are Specially Referred to the Main Heads of the Ten Oracles, books 1, 2, 3, 4, and On the Animals for Sacrifice and the Kinds of Sacrifices, and On the Rewards set forth in the Law for the good, 2.18.6 and the Punishments and Curses for the wicked. In addition to all these, single-volume works of his are also in circulation, such as On Providence, and the oration On the Jews composed by him, and The Statesman, and also Alexander, or On Whether Irrational Animals Possess Reason; in addition to these, On Every Bad Man being a Slave, to which is appended 2.18.7 On Every Good Man being Free; after which he composed On the Contemplative Life, or Suppliants, from which we have related the account of the life of the apostolic men, and the Interpretations of the Hebrew Names in the Law and the Prophets are said to be the work of the same 2.18.8 man. This man, then, having come to Rome in the time of Gaius, is said to have recited, in the presence of the entire Roman Senate under Claudius, the work he had written on the God-hated impiety of Gaius, which with character and irony he entitled On the Virtues, with the result that his treatises were admired and deemed worthy of a place in the libraries. 2.18.9 And during these times, while Paul was completing his journey from Jerusalem and round about as far as Illyricum, Claudius banished the Jews from Rome, and Aquila and Priscilla, departing from Rome with the other Jews, landed in Asia, and there spent time with Paul the apostle, as he was strengthening the foundations of the churches in that region which had recently been laid by him. The sacred scripture of the Acts is also a teacher of these 2.19.1 things. And while Claudius was still administering the empire, it happened that during the feast of the Passover so great a sedition and tumult arose in Jerusalem that of those alone who were forcibly crowded about the exits of the temple

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ὕσσωπον. πρὸς τούτοις γράφει τὸν τῆς προστασίας τρόπον τῶν τὰς ἐκκλησιαστικὰς λειτουργίας ἐγκεχειρισμένων διακονίας τε καὶ τὰς ἐπὶ πᾶσιν ἀνωτάτω τῆς ἐπισκοπῆς προεδρίας. τούτων δ' ὅτῳ πόθος ἔνεστι τῆς ἀκριβοῦς ἐπιστάσεως, μάθοι ἂν ἐκ τῆς δηλωθείσης τοῦ ἀνδρὸς ἱστορίας· 2.17.24 ὅτι δὲ τοὺς πρώτους κήρυκας τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας τά τε ἀρχῆθεν πρὸς τῶν ἀποστόλων ἔθη παραδεδομένα καταλαβὼν ὁ Φίλων ταῦτ' ἔγραφεν, παντί τῳ δῆλον. 2.18.1 Πολύς γε μὴν τῷ λόγῳ καὶ πλατὺς ταῖς διανοίαις, ὑψηλός τε ὢν καὶ μετέωρος ἐν ταῖς εἰς τὰς θείας γραφὰς θεωρίαις γεγενημένος, ποικίλην καὶ πολύτροπον τῶν ἱερῶν λόγων πεποίηται τὴν ὑφήγησιν, τοῦτο μὲν εἱρμῷ καὶ ἀκολουθίᾳ τὴν τῶν εἰς τὴν Γένεσιν διεξελθὼν πραγματείαν ἐν οἷς ἐπέγραψεν Νόμων ἱερῶν ἀλληγορίας, τοῦτο δὲ κατὰ μέρος διαστολὰς κεφαλαίων τῶν ἐν ταῖς γραφαῖς ζητουμένων ἐπιστάσεις τε καὶ διαλύσεις πεποιημένος ἐν οἷς καὶ αὐτοῖς καταλλήλως Τῶν ἐν Γενέσει καὶ τῶν ἐν Ἐξαγωγῇ ζητημάτων καὶ λύσεων τέθειται τὴν ἐπιγραφήν. 2.18.2 ἔστι δ' αὐτῷ παρὰ ταῦτα προβλημάτων τινῶν ἰδίως πεπονημένα σπουδάσματα, οἷά ἐστι τὰ Περὶ γεωργίας δύο, καὶ τὰ Περὶ μέθης τοσαῦτα, καὶ ἄλλα ἄττα διαφόρου καὶ οἰκείας ἐπιγραφῆς ἠξιωμένα, οἷος ὁ Περὶ ὧν νήψας ὁ νοῦς εὔχεται καὶ καταρᾶται καὶ περὶ συγχύσεως τῶν διαλέκτων, καὶ ὁ Περὶ φυγῆς καὶ εὑρέσεως, καὶ ὁ Περὶ τῆς πρὸς τὰ παιδεύματα συνόδου, Περί τε τοῦ τίς ὁ τῶν θείων ἐστὶ κληρονόμος ἢ περὶ τῆς εἰς τὰ ἴσα καὶ ἐναντία τομῆς, καὶ ἔτι τὸ Περὶ τῶν τριῶν ἀρετῶν ἃς σὺν 2.18.3 ἄλλαις ἀνέγραψεν Μωυσῆς, πρὸς τούτοις ὁ Περὶ τῶν μετονομαζομένων καὶ ὧν ἕνεκα μετονομάζονται, ἐν ᾧ φησι συντεταχέναι 2.18.4 καὶ Περὶ διαθηκῶν αʹ βʹ. ἔστιν δ' αὐτοῦ καὶ Περὶ ἀποικίας καὶ βίου σοφοῦ τοῦ κατὰ δικαιοσύνην τελειωθέντας ἢ νόμων ἀγράφων, καὶ ἔτι Περὶ γιγάντων ἢ περὶ τοῦ μὴ τρέπεσθαι τὸ θεῖον, Περί τε τοῦ κατὰ Μωυσέα θεοπέμπτους εἶναι τοὺς ὀνεί2.18.5 ρους αʹ βʹ γʹ δʹ εʹ. καὶ ταῦτα μὲν τὰ εἰς ἡμᾶς ἐλθόντα τῶν 2.18.5 εἰς τὴν Γένεσιν, εἰς δὲ τὴν Ἔξοδον ἔγνωμεν αὐτοῦ Ζητημάτων καὶ λύσεων αʹ βʹ γʹ δʹ εʹ, καὶ τὸ Περὶ τῆς σκηνῆς, τό τε Περὶ τῶν δέκα λογίων, καὶ τὰ Περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τὰ συντείνοντα κεφάλαια τῶν δέκα λόγων αʹ βʹ γʹ δʹ, καὶ τὸ Περὶ τῶν εἰς τὰς ἱερουργίας ζῴων καὶ τίνα τὰ τῶν θυσιῶν εἴδη, καὶ τὸ Περὶ τῶν προκειμένων ἐν τῷ νόμῳ τοῖς μὲν ἀγαθοῖς 2.18.6 ἄθλων, τοῖς δὲ πονηροῖς ἐπιτιμίων καὶ ἀρῶν. πρὸς τούτοις ἅπασιν καὶ μονόβιβλα αὐτοῦ φέρεται ὡς τὸ Περὶ προνοίας, καὶ ὁ Περὶ Ἰουδαίων αὐτῷ συνταχθεὶς λόγος, καὶ ὁ Πολιτικός, ἔτι τε ὁ Ἀλέξανδρος ἢ περὶ τοῦ λόγον ἔχειν τὰ ἄλογα ζῷα, ἐπὶ τούτοις ὁ Περὶ τοῦ δοῦλον εἶναι πάντα φαῦλον, ᾧ ἑξῆς ἐστιν ὁ 2.18.7 Περὶ τοῦ πάντα σπουδαῖον ἐλεύθερον εἶναι· μεθ' οὓς συντέτακται αὐτῷ ὁ Περὶ βίου θεωρητικοῦ ἢ ἱκετῶν, ἐξ οὗ τὰ περὶ τοῦ βίου τῶν ἀποστολικῶν ἀνδρῶν διεληλύθαμεν, καὶ τῶν ἐν νόμῳ δὲ καὶ προφήταις Ἑβραϊκῶν ὀνομάτων αἱ ἑρμηνεῖαι τοῦ αὐτοῦ 2.18.8 σπουδὴ εἶναι λέγονται. οὗτος μὲν οὖν κατὰ Γάϊον ἐπὶ τῆς Ῥώμης ἀφικόμενος, τὰ περὶ τῆς Γαΐου θεοστυγίας αὐτῷ γραφέντα, ἃ μετὰ ἤθους καὶ εἰρωνείας Περὶ ἀρετῶν ἐπέγραψεν, ἐπὶ πάσης λέγεται τῆς Ῥωμαίων συγκλήτου κατὰ Κλαύδιον διελθεῖν, ὡς καὶ τῆς ἐν βιβλιοθήκαις ἀναθέσεως θαυμασθέντας αὐτοῦ καταξιωθῆναι τοὺς λόγους· 2.18.9 κατὰ δὲ τούσδε τοὺς χρόνους Παύλου τὴν ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ πορείαν μέχρι τοῦ Ἰλλυρικοῦ διανύοντος, Ἰουδαίους Ῥώμης ἀπελαύνει Κλαύδιος, ὅ τε Ἀκύλας καὶ Πρίσκιλλα μετὰ τῶν ἄλλων Ἰουδαίων τῆς Ῥώμης ἀπαλλαγέντες ἐπὶ τὴν Ἀσίαν καταίρουσιν, ἐνταῦθά τε Παύλῳ τῷ ἀποστόλῳ συνδιατρίβουσιν, τοὺς αὐτόθι τῶν ἐκκλησιῶν ἄρτι πρὸς αὐτοῦ καταβληθέντας θεμελίους ἐπιστηρίζοντι. διδάσκαλος καὶ τού2.19.1 των ἡ ἱερὰ τῶν Πράξεων γραφή. ἔτι δὲ Κλαυδίου τὰ τῆς βασιλείας διέποντος, κατὰ τὴν τοῦ πάσχα ἑορτὴν τοσαύτην ἐπὶ τῶν Ἱεροσολύμων στάσιν καὶ ταραχὴν ἐγγενέσθαι συνέβη, ὡς μόνων τῶν περὶ τὰς ἐξόδους τοῦ ἱεροῦ βίᾳ