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, Archaeol- ogy, 131–153; Feldman, Hellenistic Judaism, 577–602. 2 Kasher, ‘Synagogues’; Gafni, ‘Synagogues in Babylonia’; idem, Jews of Babylonia, 109–116; idem, Land, Center and Diaspora, 56. 212 chapter seven tions are motivated by economic benefit or profit. The discussion does not provide a detailed

In: Markets and Marketing in Roman Palestine

interpreted. Gen 2:7 is quoted in Leg. all. 1:31: "And God fonned the man by taking day from the earth, and breathed into his face a breath of life, and the man became a living soul" . (Kat mAaaEV 0 8~ tOV clv8pCll1tov xouv Mxpmv uno 't'i\e; "(i\e;, lCat evecpUOTIoEV Eie; tO npooCll1tov autoU 7tVoitV

In: Philo of Alexandria - An Exegete for His Time

encounter a compendium of sayings cast as instructions from the wise sage, a rhetorical positioning that has the effect of coopting its various readers into the sage’s own students. His wise words touch on several aspects of life. Herein we find practical advice for all sorts of social interactions, but

In: The Wisdom of the Aramaic Book of Ahiqar

's throne, enjoying a life of eternal blessedness. 1 The author makes no claim that this text ever served as an actual epitaph. Nevertheless, its form has sometimes been taken as proof of the existence of a Jewish cult of the martyrs of Antioch: see Hadas 1953: n. ad lac. and van Henten 1994, and below

In: The Jewish Dialogue with Greece and Rome

central problem in moral philosophy” in W. D. Hudson, ed., The Is-Ought Question: A Collection of Papers on the Central Prob- lem in Moral Philosophy (London: Macmillan, 1969). See also George Henrik Von Wright, “Is and Ought,” in Man, Law and Modern Forms of Life (ed. Eugenio Bulygin et al.; Dordrecht

In: What is Good, and What God Demands

work and in scattered references throughout his writings, Josephus provides us with the basic facts about his life. The bulk of his autobiography, as well as a substantial portion of the War, is devoted to the brief period of time, from the fall of66 to the summer of67, when he served as a leader

In: The Literature of the Jewish People in the Period of the Second Temple and the Talmud, Volume 2 Jewish Writings of the Second Temple Period

 law which is later going to find its written expression in the Law  of Moses. Philo’s  treatise De Abramo opens with  the  assertion  that  the  patriarchs are “living and rational laws” and concludes by recalling that  the  life  of  Abraham  “is  this  very  law  and  unwritten  code.”36  The  patriarchs—I am simplifying here a doctrine which  is none  too

In: Studies in the Book of Wisdom

history with Thucydides) or as various parts which form a symphonie ßV aWllcx (in his tory , Herodotus). He later on compares history to a living bodyl°. But this metaphorical unity will be born only from astriet ordering and laying out of historical events. With a view to this, the speeches must be

In: The Historical Method of Flavius Josephus

historical context of its covenant, is emphatically negative about the contemporary generation and that of its predecessors. The covenanters saw themselves as a remnant living in a “period of wrath” which began with the destruction of the Temple, when God “hid his face from Israel” and which lasted down to

In: Studies in Qumran Law and Thought

an offering was only brought after corpse contamination play no special role in the story: the story just happens to be about a penalty offering. Weiss Halivni may believe that the penalty offering appears in the story because our shepherd brought a penalty offering in real life (see Weiss Halivni

In: Simeon the Righteous in Rabbinic Literature