By Naomi G Cohen
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Additional info for Philo's Scriptures: Citations from the Prophets and Writings, Evidence for a Haftarah Cycle in Second Temple Judaism (Supplements to the Journal for the Study of Judaism)
Example text
Lev. 21 is also referred to in IV Her. 239 but without its specific provenience being noted, and it is also alluded to (though not quoted) in VIII Spec. 114 and in I Opif. 163 ff. Since the allegorical conceptualization is the same in all four passages—viz. the ability to rise above base pleasure—one can hardly avoid wondering why Philo found it necessary to state that it is from Leviticus only in I Leg. 105. In contrast to Philo’s other allusions to Lev. 21, only in I Leg. 105 is mention made of actual eating.
A, notes that “if De Op. begins the Exposition, it (also) serves the same purpose for the Commentary which begins with Gen. ” the man philo as a product of his time 23 later books of this exegetical opus represent more than anything else the ‘realization’ that, to quote Qoh. g. ερο Β βλοι, ερα γρ φαι, ερο ν μοι, ερ ς λ γος, ν μος, νομο εσ α (= ‘The Holy Books,’ ‘The Holy Writings,’ ‘The Holy Laws,’ ‘The Holy Dictum,’ ‘The Law,’ ‘Legislation’), specific books of the Pentateuch are hardly ever used to identify biblical citations and allusions.
V. 2. A most striking example of this is his metaphorical exegesis of Ex. ” On this see my Philo Judaeus, 70 and 310. 24 The citations identified as coming from Leviticus and Epinomis will be discussed below in their appropriate place. 25 The Septuagint (the differences from the Philonic text are bracketed): τ [δ ] (γ ρ) ρος τ Σιν καπν ζετο λον δι τ καταβεβηκ ναι [ π α τ τ ν ε ν (different order)] ν πυρ , κα ν βαινεν καπν ς [ ς καπν ς] ( σει τμ ς) καμ νου. και ξ στη π ς λα ς σφ δρα. Here too Philo has followed the Septuagint: και ξ στη π ς λα ς σφ δρα (= and the whole people trembled violently), for the MT has ãàî øää ìë ãøçéå (= and the whole mountain trembled violently); and cf.