IV (17) μαρτυρεῖ δέ μου τῷ λόγῳ τὸ παρὰ τῷ ὑμνογράφῳ εἰρημένον ἐν ᾄσματι τοῦτο, “ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν διʼ ἀγγέλων πονηρῶν” (Psalm 78.49)

[16] So if you realize that souls and demons and angels are but different names for the same one underlying object, you will cast from you that most grievous burden, the fear of demons or superstition. The common usage of men is to give the name of demon to bad and good demons alike, and the name of soul to good and bad souls. And so, too, you also will not go wrong if you reckon as angels, not only those who are worthy of the name, who are as ambassadors backwards and forwards between men and God and are rendered sacred and inviolate by reason of that glorious and blameless ministry, but also those who are unholy and unworthy of the title.

[17] I have as witness to my argument the words of the Psalmist, where in one of the psalms we read “He sent out upon them the anger of His wrath, wrath and anger and affliction, a mission by toilsome angels” (Ps. 78:49).

Philo, trans. F. H. Colson, G. H. Whitaker and J. W. Earp, vol. 2, The Loeb Classical Library (London; England; Cambridge, MA: William Heinemann Ltd; Harvard University Press, 1929–1962), 453–455.

cf. other English translations of Ps. 79.49: https://biblehub.com/psalms/78-49.htm

nb. Hebrews 3:1 has Ἀπόστολον : https://biblehub.com/interlinear/hebrews/3-1.htm

τί δʼ ἕπεται τῷ μὴ κατὰ βούλημα τὸ τοῦ θεοῦ ζῶντι ἢ θάνατος ὁ ψυχῆς; οὗτος δὲ ὀνομάζεται Μαθουσάλα, ὃς ἑρμηνευθεὶς ἦν ἀποστολὴ θανάτου. διὸ τοῦ Μαιὴλ υἱός ἐστι (Gen. 4:18),

And what is the death of the soul that is not according to the will of God's will? And this is called Methuselah, who is interpreted as the apostle of death.

According to the Book of Genesis, Methuselah was the son of Enoch, the father of Lamech, and the grandfather of Noah. Elsewhere in the Bible, Methuselah is mentioned in genealogies in Genesis, 1 Chronicles 1:3, and in the Gospel of Luke, chapter 3. He is said to have lived to be 969 years of age.

The apocryphal Book of Enoch claims to be revelations of Enoch, transcribed by him and entrusted to be preserved for future generations by his son, Methuselah. In this book, Enoch recounts two visions he has had to Methuselah. The first is about the Flood, and the second chronicles the history of the world from Adam to the Last Judgment. In the latter vision, men are represented as animals – the righteous are white cattle and sheep, the sinners and enemies of Israel are black cattle and wild animals. Following his father's death in the Book of Enoch, Methuselah is designated by God as a priest, while Methuselah's grandson, Noah's brother Nir, is designated by God as his successor. In Slavonic Enoch, Methuselah asks his father for a blessing, and is given instructions on how to live righteously. After their father ascends into heaven, Methuselah and his brothers build an altar and make "a great festivity, praising God who had given such a sign by means of Enoch, who had found favor with Him."

apostéllō - from ἀπό /apó, "away from" and στέλλω/stéllō, "send"

so, properly, apostéllō = send away,
ie. commission; (passive) "sent on a defined mission by a superior."

As an intensification of στέλλω/stéllō, "send", apostéllō focuses back to the source (the one sending), strongly connecting the sender to the one sent (His mission).

https://biblehub.com/greek/649.htm

which, in turn, is said to be from

1. ἀπό (Strongs' G575), a preposition - "from," as in separation or origin - and
   
2. στέλλω (G4724), a verb,
   
   
   στέλλω means, among other things,
   
   • to set, place [in order], arrange;
     
   • to prepare (one's self), to fit out, equip ...

ἐπι+στέλλω : to write to (v.), send a letter to

ἐπι·στολή, -ῆς, ἡ : epistle letter (n.)

https://lexicon.katabiblon.com/index.ph ... E%BF%CF%82

ἀπο·στολή, -ῆς, ἡ : apostleship (n.)

ψευδ·από·στολος, -ου, ὁ: false apostle (n.)

ἐξ·απο+στέλλω : to send-forth (v.) Lit: "send-from-out-of", hence send-forth

συν·απο+στέλλω : to despatch together with (v.)

dispatch together with, τινι Th. 6.88;
Στράτωνι νεανίσκον PCair.Zen. 18.5 (iii B.C.);
τινὰ μετʼ ἐμοῦ ib. 439.3 (iii B.C.);
join in dispatching, Is. 6.27, X. HG 5.2.37, etc.

δια+στέλλω : to order/separate (v.) [charge, command, order in NT]. [separate, divide, distinguish most common in LXX];

δια·στολή, -ῆς, ἡ : distinction (n.)

στολή, -ῆς, ἡ : robe (n.) a long, flowing robe worn by the elite

RealityRules wrote:
Philo, On the Giants quoting the LXX version of Psalm 78.49

IV (17) μαρτυρεῖ δέ μου τῷ λόγῳ τὸ παρὰ τῷ ὑμνογράφῳ εἰρημένον ἐν ᾄσματι τοῦτο, “ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν διʼ ἀγγέλων πονηρῶν” (Psalm 78.49)

Which the F.H. Colson, G.H. Whitaker and J.W. Earp translation gives as mission [by angels], after and in relation to §16:

[16] So if you realize that souls and demons and angels are but different names for the same one underlying object, you will cast from you that most grievous burden, the fear of daimones or superstition. The common usage of men is to give the name of daimones to bad and good daimones alike, and the name soul to good and bad souls. And so, too, you also will not go wrong if you reckon as angels, not only those who are worthy of the name, who are as ambassadors backwards and forwards between men and God and are rendered sacred and inviolate by reason of that glorious and blameless ministry, but also those who are unholy and unworthy of the title.

[17] I have as witness to my argument the words of the Psalmist, where in one of the psalms we read “He sent out upon them the anger of His wrath, wrath and anger and affliction, a mission by wicked angels” (Ps. 78:49).

Philo, trans. F.H. Colson, G.H. Whitaker and J.W. Earp, vol. 2, The Loeb Classical Library (London; England; Cambridge, MA: William Heinemann Ltd; Harvard University Press, 1929–1962), 453–455.

(16) Ψυχὰς οὖν καὶ δαίμονας καὶ ἀγγέλους ὀνόματα μὲν διαφέροντα, ἓν δὲ καὶ ταὐτὸν ὑποκείμενον διανοηθεὶς ἄχθος βαρύτατον ἀποθήσῃ δεισιδαιμονίαν. ὥσπερ γὰρ ἀγαθοὺς δαίμονας καὶ κακοὺς λέγουσιν οἱ πολλοὶ καὶ ψυχὰς ὁμοίως, οὕτως καὶ ἀγγέλους τοὺς μὲν τῆς προσρήσεως ἀξίους πρεσβευτάς τινας ἀνθρώπων πρὸς θεὸν καὶ θεοῦ πρὸς ἀνθρώπους ἱεροὺς καὶ ἀσύλους διὰ τὴν ἀνυπαίτιον καὶ παγκάλην ταύτην ὑπηρεσίαν, τοὺς δʼ ἔμπαλιν ἀνιέρους καὶ ἀναξίους τῆς προσρήσεως καὶ αὐτὸς ὑπολαμβάνων οὐχ ἁμαρτήσει.

[16] So, with psyches [souls] and daimones and angels having names differing but with the same underlying intellect, you can cast from yourself that most grievous burden, the fear of daimones or superstition. The common usage of men is to give the name of daimones to bad and good daimones alike, and the name soul to good and bad souls. And so, too, you also will not go wrong if you reckon similar for angels: some of them are worthy ambassadors of worship to God, and of God to men, and are rendered sacred and inviolate by reason of that glorious and blameless ministry, but also [there are] those who are unholy and unworthy of the title.

[17] I have as witness to my argument the words of the Psalmist, where in one of the psalms we read “He sent out upon them His wrath and anger and affliction, a mission by wicked angels” (Ps. 78:49).

or perhaps "apostles as bad angels"

These are the wicked, the angel/s name/s assumed, not seeing the daughters of reason, science and virtues; courting pleasures born of men; pleasures mortal as their parents—pleasures endowed not with true beauty, which the mind alone can discern, but with the false comeliness, by which the senses are deceived ...

οὗτοί εἰσιν οἱ πονηροὶ τὸ ἀγγέλων ὄνομα ὑποδυόμενοι, τὰς μὲν ὀρθοῦ λόγου θυγατέρας, ἐπιστήμας καὶ ἀρετάς, οὐκ εἰδότες, τὰς δὲ τῶν ἀνθρώπων θνητὰς θνητῶν ἀπογόνους ἡδονὰς μετερχόμενοι γνήσιον μὲν οὐδὲν ἐπιφερομένας κάλλος, ὃ διανοίᾳ μόνῃ θεωρεῖται, νόθον δὲ εὐμορφίαν, διʼ ἧς ἡ αἴσθησις ἀπατᾶται.

II. (3) ... ὁ ἀσκητὴς ἐπιστήμης τὴν ἐναντίαν διάθεσιν πολεμῶν ἀμαθίαν, ὅταν τὰς ἐν ψυχῇ δυνάμεις ἀλόγους τρόπον τινὰ ποιμαίνῃ νουθετῶν καὶ σωφρονίζων, ἐν πεδίῳ θεωρεῖται· “ἀποστείλας γὰρ Ἰακὼβ ἐκάλεσε Λείαν καὶ Ῥαχὴλ εἰς τὸ πεδίον, οὗ τὰ ποίμνια” (Gen. 31:4), (3) παριστὰς ἐναργῶς ὅτι φιλονεικίας σημεῖον τὸ πεδίον ἐστί ...

[3] ... The earnest seeker of knowledge, at war with ignorance, the contrary condition, when shepherding (so to speak) with admonition and correction the irrational powers in the soul, is presented to us on a plain: for “Jacob sent and called Leah and Rachel to the plain, where the flocks were” (Gen. 31:4), [4] making it clear that the plain is a figure for contentiousness. And what is his motive for calling them? “I see your father’s face,” he said, “that it is not toward me as it used to be: but the God of my father has been with me” (Gen. 31:5).

(5) ... καὶ ὅσοι δὲ ἐν μέρει λόγου τοῦ προκόπτοντος κατὰ τὸν πατέρα κοσμοῦνται, τὰς ψυχῆς ἀλόγους φορὰς μεταδιδάσκουσιν ἐκλεξάμενοι ἐπιτήδειον τόπον τὸ πεδίον. λέγεται γὰρ τῷ Ἰωσήφ· “οὐχ οἱ ἀδελφοί σου ποιμαίνουσιν ἐν Συχέμ; δεῦρο ἀποστείλω σε πρὸς αὐτούς. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ. εἶπε δὲ αὐτῷ Πορευθεὶς ἴδε, εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα, καὶ ἀνάγγειλόν μοι. καὶ ἀπέστειλεν αὐτὸν ἐκ τῆς κοιλάδος τῆς Χεβρών, καὶ ἦλθεν εἰς Συχέμ. καὶ εὗρεν αὐτὸν ἄνθρωπος πλανώμενων ἐν τῷ πεδίῳ· ἠρώτησε δὲ αὐτὸν ὁ ἄνθρωπος Τί ζητεῖς ...

[5] ... And such men as order themselves by the principle of gradual progress in accordance with their father’s rule, have chosen the plain as a suitable place for their task of teaching the soul’s irrational impulses a better way. For the words addressed to Joseph are: “Do not thy brethren tend their flocks in Sychem? Come let me send thee to them.” And he said “Here am I.” And he said to him “Go see, whether thy brethren are in good health and the sheep, and bring me word.” And he sent him out of the valley of Hebron, and he came to Sychem. And a man found him wandering in the plain: and the man asked him “What seekest thou?” And he said “I seek my brethren, tell me where they feed their flocks.” And the man said to him “They have departed hence, for I heard them saying ‘Let us go to Dothaim’.” (Gen. 37:13–17).

(10) “δεῦρο οὖν ἀποστείλω σε πρὸς αὐτούς” (Gen. 37:13), τουτέστι μετακλήθητι καὶ πρόσελθε τῇ διανοίᾳ λαβὼν ὁρμὴν ἑκούσιον εἰς τὸ τὰ ἀμείνω μαθεῖν. ἀλλʼ ἄχρι γε τοῦ παρόντος ἐπιμορφάζεις ὡς παιδείαν δεξάμενος τὴν ἀληθῆ· μήπω γὰρ παρὰ σαυτῷ τοῦτο ὡμολογηκὼς ἕτοιμος εἶναι λέγεις ἀναδιδάσκεσθαι, ὅταν φῇς “ἰδοὺ ἐγώ,” ἐξ οὗ μοι δοκεῖς εἰκαιότητα καὶ εὐχέρειαν ἀπελέγχειν σεαυτοῦ μᾶλλον ἢ πρὸς τὸ μαθεῖν ἑτοιμότητα μηνύειν. τεκμήριον δέ, εὑρήσει σε μικρὸν ὕστερον ὁ ἀληθινὸς ἄνθρωπος πλανώμενον ἐν τῇ ὁδῷ (Gen. 37:15), οὐκ ἂν πλανηθέντα, εἰ ἀπὸ γνώμης ὑγιοῦς ἐπὶ τὴν ἄσκησιν ἦλθες.

[10] “Come then let me send thee to them,” (Gen. 37:13), that is, submit to be summoned elsewhere, and draw nigh and entertain in thine understanding a ready eagerness for the receiving of better teaching. Up to the present time you have deluded yourseself with the idea that thou hast welcomed the true education. For you professt to be ready to be taught otherwise, yet you have not yet in your own heart acknowledged your need of this. Your cry, “Here am I,” seems to me to convict thee of rash and reckless compliance, rather than to indicate readiness to learn. A proof of this is that soon afterwards the real man will find thee wandering in the way (Gen. 37:15), whereas you never would have lost your way hadst you with a healthy resolve come to be trained.

(51) ... καθάπερ γάρ τινα ποίμνην γῆν καὶ ὕδωρ καὶ ἀέρα καὶ πῦρ, καὶ ὅσα ἐν τούτοις φυτά τε αὖ καὶ ζῷα, τὰ μὲν θνητὰ τὰ δὲ θεῖα, ἔτι δὲ οὐρανοῦ φύσιν καὶ ἡλίου καὶ σελήνης περιόδους καὶ τῶν ἄλλων ἀστέρων τροπάς τε αὖ καὶ χορείας ἐναρμονίους ὁ ποιμὴν καὶ βασιλεὺς θεὸς ἄγει κατὰ δίκην καὶ νόμον, προστησάμενος τὸν ὀρθὸν αὑτοῦ λόγον καὶ πρωτόγονον υἱόν, ὃς τὴν ἐπιμέλειαν τῆς ἱερᾶς ταύτης ἀγέλης οἷά τις μεγάλου βασιλέως ὕπαρχος διαδέξεται· καὶ γὰρ εἴρηταί που· “Ἰδοὺ ἐγώ εἰμι, ἀποστέλλω ἄγγελόν μου εἰς πρόσωπόν σου τοῦ φυλάξαι σε ἐν τῇ ὁδῷ.” (Exod. 23:20)

[51] ... For land and water and air and fire, and all plants and animals which are in these, whether mortal or divine, yea and the sky, and the circuits of sun and moon, and the revolutions and rhythmic movements of the other heavenly bodies, are like some flock under the hand of God its King and Shepherd. This hallowed flock He leads in accordance with right and law, setting over it His true Word and Firstborn Son Who shall take upon Him its government like some viceroy of a great king; for it is said in a certain place: “Behold I am, I send My Angel before thy face to guard thee in the way” (Exod. 23:20).

(45) τῷ μὲν δὴ Κάιν ὁ τὸν θάνατον δεχόμενός ἐστιν οἰκεῖος ἀεὶ τὸν πρὸς ἀρετὴν βίον θνῄσκοντι, τῷ δὲ Σὴθ συγγενέστατος ἀφʼ οὗπερ ἀποστέλλεται καὶ διατειχίζεται τὸ ἀποθνῄσκειν· τὴν γὰρ ἀληθῆ ζωὴν ὁ σπουδαῖος κεκάρπωται.

[45] He who receives death is an intimate of Cain, who is ever dying to the way of life directed by virtue; to Seth he is close of kin from whom dying is dismissed and debarred; for the good man has reaped true life as his crop.

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

(57) ἡ δὲ Ὢν καλεῖται μὲν βουνός, ἔστι δὲ συμβολικῶς ὁ νοῦς· ἐπὶ γὰρ τοῦτον οἱ πάντων θησαυρίζονται λόγοι. μάρτυς δὲ καὶ ὁ νομοθέτης τὴν Ὢν Ἡλίου πόλιν προσαγορεύσας· ὥσπερ γὰρ ἀνατείλας ἥλιος τὰ κρυπτόμενα νυκτὶ ἐμφανῶς ἐπιδείκνυται, οὕτως ὁ νοῦς τὸ οἰκεῖον φῶς ἀποστέλλων πάντα καὶ τὰ σώματα καὶ τὰ πράγματα τηλαυγῶς παρασκευάζει καταλαμβάνεσθαι.

[57] “On” is by name “Heap,” but symbolically it is the mind; for to it as to a treasure-heap all men’s words are brought. The lawgiver is evidence of this by calling 'On' “Heliopolis” [“Sun-city”]. For as the risen sun shows clearly the objects which night hides, so the mind sending forth its [familiar] light causes all forms and conditions to be clearly apprehended/[taken in like manner]. (forms here will be platonic forms.)

XXXI (174) ἕως μὲν γὰρ οὐ τετελείωται, ἡγεμόνι τῆς ὁδοῦ χρῆται λόγῳ θείῳ· χρησμὸς γάρ ἐστιν· “ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. πρόσεχε αὐτῷ καὶ εἰσάκουε αὐτοῦ, μὴ ἀπείθει αὐτῷ· οὐ γὰρ μὴ ὑποστείληταί σε· (Ex. 23:20 f.)

[174] For as long as he falls short of perfection, he has the Divine Logos as his leader: since there is an oracle which says, “Lo, I send My angel/messenger before thy face, to guard thee in thy way, that he may bring thee in into the land which I have prepared for thee: give heed to him, and hearken to him, disobey him not; for he will by no means withdraw from thee; for My name is on him” (Ex. 23:20 f.).

XIII (66) τότε καὶ ἐπισπεύσας ὁ θεὸς ἔφθασε τὸν λαλοῦντα, τῆς ῥήσεως προαποστείλας ὡς ἔπος εἰπεῖν διδασκαλίαν. “εὐθὺς” γάρ φησι “φωνὴ θεοὺ ἐγένετο πρὸς αὐτὸν τῷ λέγειν· 'οὐ κληρονομήσει σε οὗτος',” (Gen. 15:4) τῶν εἰς τὴν διʼ αἰσθήσεως δεῖξιν ἐρχομένων οὐδὲ εἷς· ἀσώματοι γὰρ φύσεις νοητῶν πραγμάτων εἰσὶ κληρονόμοι.

[66] At that point God in His turn hastens to forestall the questioner, with a message of instruction, which we may almost say anticipates his speaking. For “straightway,” we are told, “a voice of God came to him with the words ‘He shall not be thy heir’.” (Gen. 15:4) No, none of those who fall under the evidence which the senses give. For it is incorporeal natures that inherit intellectual things.

XLIV (222) πῶς; ἐρήσεταί τις ἴσως· ὅτι, φήσομεν, ὅνπερ τρόπον οἱ λύχνοι, οὕτως καὶ τῶν πλανήτων ἕκαστος φωσφορεῖ· λαμπρότατοι γὰρ ὄντες αὐγοειδεστάτας ἄχρι γῆς ἀποστέλλουσιν ἀκτῖνας, διαφερόντως δʼ ὁ μέσος τῶν ἑπτά, ἥλιος.

[222] How so? perhaps we shall be asked. Because, we shall reply, each of the planets is a light-bringer, as the candle-bearers are. For they are supremely bright and transmit the great lustre of their rays to the earth, especially the central among the seven, the sun.

(1) [138] “Καὶ ἐξέβαλε τὸν Ἀδὰμ καὶ κατῴκισεν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς [καὶ ἔταξε]1 τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς” (Gen. 3:24). νῦν μὲν “ἐξέβαλε” φησί, πρότερον δʼ εἶπεν “ἐξαπέστειλεν” (ib. 23), οὐ παρέργως τὰ ὀνόματα θείς, ἀλλʼ εἰδὼς ἐφʼ ὧν κυρίως καὶ εὐθυβόλως πραγμάτων αὐτὰ τάττει. (2) ὁ μὲν οὖν ἀποστελλόμενος ἐπανόδου τυχεῖν οὐ κεκώλυται, ὁ δʼ ἐκβληθεὶς ὑπὸ θεοῦ τὴν ἀίδιον φυγὴν ὑπομένει· τῷ μὲν γὰρ μήπω κραταιῶς ὑπὸ κακίας καταληφθέντι δέδοται μετανοήσαντι καθάπερ εἰς πατρίδα τὴν ἀρετὴν ἀφʼ ἧς ἐξέπεσε κατελθεῖν ...

[1] “And he cast forth Adam and set [him] over against the Garden of Pleasure [and posted] the Cherubim and the sword of flame which turns every way, to guard the way of the Tree of Life” (Gen. 3:24). Observe the word “cast forth” instead of the earlier “sent forth” (ib. 23). The words are not set down at random, but chosen with a knowledge of the things to which he applies them in their proper and exact sense. [2] He who is sent forth is not thereby prevented from returning. He who is cast forth by God is subject to eternal banishment. For to him who is not as yet firmly in the grip of wickedness it is open to repent and return to the virtue from which he was driven, as an exile returns to his fatherland ...

(180) ὃ γὰρ χειμῶνος ταῖς ἄλλαις χώραις οὐρανός, τοῦτʼ Αἰγύπτῳ θέρους ἀκμάζοντος ὁ Νεῖλός ἐστιν· ὁ μὲν γὰρ ἄνωθεν ἐπὶ γῆν τὸν ὑετὸν ἀποστέλλει, ὁ δὲ κάτωθεν ἄνω, τὸ παραδοξότατον, ὕων ἄρδει τὰς ἀρούρας. ὅθεν ὁρμηθεὶς καὶ Μωυσῆς ἄθεον ἀνέγραψε τὸν Αἰγύπτιον τρόπον γῆν οὐρανοῦ προκρίνοντα καὶ τῶν ὀλυμπίων τὰ χερσαῖα καὶ ψυχῆς τὸ σῶμα ...

... For from above the earth the rain is sent, the other from [the heaven] below, paradoxically ... This afforded Moses ground for branding the Egyptian character as atheistical in its preference for earth above heaven, for the things that live on the ground above those that dwell on high, and the body above the soul.

(181) ἀλλὰ μὴν περὶ τούτων καὶ αὖθίς ποτε ἐνέσται λέγειν, ὅταν ἐπιτρέπωσιν οἱ καιροί· νυνὶ δὲ — στοχαστέον γὰρ τοῦ μὴ μακρηγορεῖν — ἐπανιτέον ἐπὶ τὴν διʼ ὑπονοιῶν ἀπόδοσιν καὶ λεκτέον τὸ “πηγὴν ἀναβαίνειν καὶ ποτίζειν πᾶν τὸ πρόσωπον τῆς γῆς” τοιοῦτον εἶναι·

[181] However, it will be possible to speak of this hereafter, when opportunity permits. At present the need for aiming at brevity compels me to take up the interpretation of the passage allegorically, and to say that “a spring rising up and watering all the face of the earth” has the meaning I am about to give.

(182) τὸ ἡγεμονικὸν ἡμῶν ἐοικὸς πηγῇ δυνάμεις πολλὰς οἷα διὰ γῆς φλεβῶν ἀνομβροῦν, τὰς δυνάμεις ταύτας ἄχρι τῶν αἰσθήσεων [ὀργάνων], ὀφθαλμῶν, ὤτων, ῥινῶν, τῶν ἄλλων, ἀποστέλλει· αἱ δʼ εἰσὶ παντὸς ζῴου περὶ κεφαλὴν καὶ πρόσωπον. ...

[182] Our dominant faculty resembles a spring: and from it like the spring water through the veins of the earth well up many powers which are sent forth till they reach the senses, eyes, ears, nostrils, and so on. Every animal has those in its head and face. Thus the dominant faculty in the soul waters, as from a spring, the face, which is the dominant part of the body, extending to the eyes the spirit of vision, that of hearing to the ears, to the nostrils that of smelling, that of tasting to the mouth, and that of touch to the whole surface.
or:
The leading faculty will be like a great, dynamic spring which, through earth's veins, pours forth, the dynamic here as far as perception by eyes, ears, nose, which another sends forth ...

IV. (21) Τούτων μὲν δὴ πάντων αἰσθανόμεθα, ὁ δʼ οὐρανὸς ἀκατάληπτον ἔχει τὴν φύσιν, οὐδὲν ἑαυτοῦ σαφὲς γνώρισμα πρὸς ἡμᾶς ἀποστείλας. τί γὰρ ἂν εἴποιμεν; ὅτι πεπηγώς ἐστι κρύσταλλος, ὡς ἠξίωσάν τινες; ἢ ὅτι πῦρ τὸ καθαρώτατον

no clear sign of heaven has been sent to us

(69) οὐ γὰρ ἀξιῶν ὁ θεὸς εἰς αἴσθησιν ἔρχεσθαι τοὺς ἑαυτοῦ λόγους ἐπικουρίας ἕνεκα τῶν φιλαρέτων ἀποστέλλει·a οἱ δʼ ἰατρεύουσι καὶ ἐκνοσηλεύουσι τὰ ψυχῆς ἀρρωστήματα, παραινέσεις ἱερὰς ὥσπερ νόμους ἀκινήτους τιθέντες καὶ ἐπὶ τὰ τούτων γυμνάσια καλοῦντες καὶ τρόπον ἀλειπτῶν ἰσχὺν καὶ δύναμιν καὶ ῥώμην ἀνανταγώνιστον ἐμφύοντες.

a For God...sends forth His logous, 'reasons,' to succour the lovers of virtue, and they act as physicians of the soul and completely heal its infirmities, giving holy exhortations with all the force of irreversible enactments,

(112) ... ὃν “πρὸ δυσμῶν ἡλίου” φησὶ δεῖν ὁ νομοθέτης ἀποδοῦναι, τουτέστι πρὶν τὰς τοῦ μεγίστου καὶ ἐπιφανεστάτου θεοῦ καταδῦναι περιλαμπεστάτας αὐγάς, ἃς διʼ ἔλεον τοῦ γένους ἡμῶν εἰς νοῦν τὸν ἀνθρώπινον οὐρανόθεν ἀποστέλλει

[112] For the power which reason exercises does not work by half measures, but is thoroughgoing on every side, and if it fails in its plans or in its execution of them, it has recourse to the third mode of help-giving, namely consolation. For as there are healing applications for wounds, so are the disorders of the soul healed by reason, of which the lawgiver says that it must be restored “before the setting of the sun” (Ex. 22:26), which means before the going down of those all-illuminating rays of the God who is greatest and most present to help, who by reason of His compassion for our race sends them forth into the mind of man from heaven

(116) διὸ καὶ νῦν φησιν· “ἀπήντησε τόπῳ· ἔδυ γὰρ ὁ ἥλιος.” ὅταν γὰρ τὴν ψυχὴν ἀπολίπωσιν αἱ τοῦ θεοῦ αὐγαί, διʼ ὧν σαφέσταται αἱ τῶν πραγμάτων γίνονται καταλήψεις, ἀνατέλλει τὸ δεύτερον καὶ ἀσθενέστερον λόγων, οὐκέτι πραγμάτων, φέγγος, καθάπερ καὶ ἐν τῷδε τῷ κόσμῳ· σελήνη γὰρ τὰ δευτερεῖα ἡλίου φερομένη καταδύντος ἐκείνου φῶς ἀμυδρότερον ἐπὶ τὴν γῆν ἀποστέλλει.

... when it sinks low and fails to yield, its light is the images of these rays, immortal “words” [with] which it is customary to call angels. [116] That is why, in this passage, he says “he met a place; for the sun was set” (Gen. 28:11). For when the soul is forsaken by the rays of God, by means of which apprehensions of things are gained in greatest distinctness, there rises the secondary feebler light, not as before of facts but of reason, just as is the case in this material world, for the moon, ranking second to the sun when that has set, a dimmer light upon the earth is sent forth
or, at the end:
from the moon, as the second part of the sun after it has set, a dimmer light upon the earth is sent forth

[111] For reason is our friend, familiar, associate, comrade, bound up with us, or rather cemented and united with us by an invisible and indissoluble natural glue. That is why it both foretells what will be expedient, and, when something undesirable has occurred, is at hand with unsolicited aid, bringing not only one or other of the two kinds of help, that of the adviser who does not act, or that of the fellow-combatant who does not speak, but both of these.

[112] For the power which reason exercises does not work by half measures, but is thoroughgoing on every side, and if it fails in its plans or in its execution of them, it has recourse to the third mode of help-giving, namely consolation. For as there are healing applications for wounds, so are the disorders of the soul healed by reason, of which the lawgiver says that it must be restored “before the setting of the sun” (Ex. 22:26), which means before the going down of those all-illuminating rays of the God who is greatest and most present to help, who by reason of His compassion for our race sends them forth from heaven into the mind of man.

[113] For while there is abiding in the soul that most God-like and incorporeal light, we shall restore the reason which had been given in pledge, as a garment is given, in order that he, who has received back the possession which is man’s peculiar prerogative, may have opportunity to cover over all that is a shame to human life, to get the full benefit of the divine gift, and to enjoy calm repose through the presence of a counsellor and defender so true, so sure never to abandon the post in which he has been stationed.

[114] While, then, God still pours upon you the rays of His sacred light, hasten while it is day to restore to its owner the pledge you have seized. For when that light has set, you, like “all Egypt” (Ex. 10:21), will experience forever a darkness that may be felt, and smitten with sightlessness and ignorance will be deprived of the possessions of all of which you deemed yourself master, and be perforce enslaved by Israel, the Seeing One, whom, though by nature immune from bondage, you seized as your chattel.

XIX. [115] This long course we have run to no other end than to shew how it fares with the Practiser’s mind. Its movements are uneven, sometimes towards fruitfulness, sometimes to the reverse; it is continually, as it were, ascending and descending. In the time of fruitfulness and uplifting, there shine upon it the archetypal and incorporeal rays of the fountain of reason, God the consummator, but when it sinks low and fails to yield, its light is the images of these rays, immortal “words” which it is customary to call angels.

[116] That is why, in this passage, he says “he met a place; for the sun was set” (Gen. 28:11). For when the soul is forsaken by the rays of God, by means of which apprehensions of things are gained in greatest distinctness, there rises the secondary feebler light, not as before of facts but of words, just as is the case in this material world; for the moon, ranking second to the sun when that has set, sends forth upon the earth a dimmer light.

[117] And further, to meet a “place” or “word” is an all-sufficient gift to those who are unable to see God Who is prior to “place” and “word,” inasmuch as they did not find their soul entirely bereft of illumination, but when that glorious undiluted light sank out of their sky, they obtained that which has been diluted. For we read in Exodus (10:23), “For the children of Israel there was light in all their dwellings,” so that night and darkness are for ever banished, with which they live whose blindness is not of the body, but of the soul, who know not virtue’s rays.

[118] Some, supposing that in this passage “sun” is a figurative expression for sense and mind, our own accepted standards of judgement, and “place” for the divine word, have understood the passage in this way: “the Ascetic met a divine word when the mortal and human light had gone down.”

[119] For so long as mind and sense-perception imagine that they get a firm grasp, mind of the objects of mind and sense of the objects of sense, and thus move aloft in the sky, the divine Word is far away. But when each of them acknowledges its weakness, and going through a kind of setting passes out of sight, right reason is forward to meet and greet at once the practising soul, whose willing champion he is when it despairs of itself and waits for him who invisibly comes from without to its succour.

Philo, trans. F.H. Colson, G.H. Whitaker, and J.W. Earp, vol. 5, The Loeb Classical Library (London; England; Cambridge, MA: William Heinemann Ltd; Harvard University Press, 1929–1962), 357–361.

γενομένου γάρ, ὡς ἔφην, μεγίστου τοῦδε τοῦ κινήματος ἐν Ῥωμαίοις μὲν ἐνόσει τὰ οἰκεῖα, Ἰουδαίων δὲ τὸ νεωτερίζον τότε τεταραγμένοις ἐπανέστη τοῖς καιροῖς ἀκμάζον κατά τε χεῖρα καὶ χρήμασιν, ὡς δι' ὑπερβολὴν θορύβων τοῖς μὲν ἐν ἐλπίδι κτήσεως τοῖς δ' ἐν ἀφαιρέσεως δέει γίνεσθαι τὰ πρὸς τὴν ἀνατολήν

For when, as it happened, the houses of the Romans, on the one hand, and the houses of the Jews, which were then new, were restored to the greatness of the movement in the Romans, and the Jews, then shaken, flourished in time, according to hand and money, as by a great noise, the one in hope of possession, and the other in hope of removal, the things that were to come to the east.

[37] Φησὶ δὲ τὸν θεὸν καὶ παράδεισον πρὸς τὴν ἀνατολὴν καταφυτεῦσαι παντοίῳ τεθηλότα φυτῷ: ἐν τούτοις δ᾽ εἶναι καὶ τῆς ζωῆς τὸ φυτὸν καὶ ἄλλο τὸ τῆς φρονήσεως, ᾗ διεγινώσκετο τί εἴη τὸ ἀγαθὸν καὶ τί τὸ κακόν.

Deepl
[37] And they shall fear God and paradise/heaven toward the east, and shall take refuge in all kinds of plants: yet among them is one plant of life, and another of prudence, which knows what is good and what is evil.

cf. a longstanding translation:
037 He says that God planted a paradise in the east, with abundant plants of all sorts, and that among them was the plant of life and another of knowledge, for distinguishing good and evil.

Συνελθόντες γοῦν οἱ δυνατοὶ τοῖς ἀρχιερεῦσιν εἰς ταὐτὸ; καὶ τοῖς τῶν Φαρισαίων γνωρίμοις ὡς ἐπ' ἀνηκέστοις ἤδη συμφοραῖς ἐβουλεύοντο περὶ τῶν ὅλων: καὶ δόξαν ἀποπειραθῆναι τῶν στασιαστῶν λόγοις πρὸ τῆς χαλκῆς πύλης ἀθροίζουσι τὸν δῆμον. ἥτις ἦν τοῦ ἔνδον ἱεροῦ τετραμμένη πρὸς ἀνατολὰς ἡλίου.

And when the mighty men of the high priesthood were gathered together; and the Pharisees, knowing them to be already as unprofitable as the rest, reasoned for all and glorified the rebels with words before the gate of brass. They gathered in the city, which is that of the one sanctuary which is square to the rising sun/sunrise.

http://www.biblical.ie/page.php?fl=josephus/War/JWG2

[441] ... ἐν ᾧ προειρηνεύσας τὰ κατὰ τὴν ἀνατολὴν ἐπικουφίσειν ᾤετο τοὺς κατὰ τὴν Ἰταλίαν φόβους
[441] ...When he had foretold the fears of the east, he brought the fears of Italy
http://www.biblical.ie/page.php?fl=josephus/War/JWG4

τάχιον δ' ἐπινοίας διήγγελλον αἱ φῆμαι τὸν ἐπὶ τῆς ἀνατολῆς αὐτοκράτορα, καὶ πᾶσα μὲν πόλις ἑώρταζεν εὐαγγέλια [δὲ] καὶ θυσίας ὑπὲρ αὐτοῦ ἐπετέλει.

And they prophesied off a vision, and proclaimed [Vespasian] the 'anatole autokratora, and all the city celebrated good news and sacrifices for him

http://www.biblical.ie/page.php?fl=josephus/War/JWG4 has 'rumour' instead of prophesied; 'emperor over the east'; and just 'news' for εὐαγγέλια

Ὁ λόγος δὲ τοῦ θεοῦ ἐστιν ὁ υἱὸς αὐτοῦ, ὡς προέφημεν. Καὶ ἄγγελος δὲ καλεῖται καὶ ἀπόστολος· αὐτὸς γὰρ ἀπαγγέλλει ὅσα δεῖ γνωσθῆναι, καὶ ἀποστέλλεται μηνύσων ὅσα ἀγγέλλεται, ὡς καὶ αὐτὸς ὁ κύριος ἡμῶν εἶπεν
Deepl:
And the logos of God is his Son, as we have said. And an angel he is called and an apostle: for he recites what he sees and is known [gnosthenai], and is sent forth to tell what he sees, just as He our Lord said.

Ἐν δὲ τῷ βιβλίῳ τῆς Ἐξόδου, ὅτι αὐτοῦ τὸ ὄνομα τοῦ Θεοῦ καὶ Ἰησοῦς ἦν, ὃ λέγει τῷ Ἀβραὰμ μὴ δεδηλῶσθαι μηδὲ τῷ Ἰακὼβ, διὰ Μωσέως ἐν μυστηρίῳ ὁμοίως ἐξηγγέλθη,a καὶ ἡμεῖς νενοήκαμεν. Οὕτως δὲ εἴρηται· Καὶ εἶπε κύριος τῷ Μωσεῖ· Εἰπὲ τῷ λαῷ τούτῳ, Ἰδοὺ, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάσσῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν, ἣν ἡτοίμασά σοι. Πρόσεχε αὐτῷ, καὶ εἰσάκουε αὐτοῦ· μὴ ἀπείθει αὐτῷ. Οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ. Τίς οὖν εἰς τὴν γῆν εἰσήγαγε τοὺς πατέρας ὑμῶς; Ἤδη ποτὲ νοήσατε, ὅτι ὁ ἐν τῷ ὀνόματι τούτῳἐπονομασθεὶς Ἰησοῦς, πρότερον Αὐσῆς καλούμενος.5 Εἰ γὰρ τοῦτο νοήσετε, καὶ ὅτι τὸ ὄνομα αὐτοῦ εἰπόντος τῷ Μωσεῖ, Τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ, Ἰησοῦς ἦν, ἐπιγνώσεσθε. Καὶ γὰρ καὶ Ἰσραὴλ αὐτὸς ἦν καλούμενος,7 καὶ τὸν Ἰακὼβ τούτῳ τῷ ὀνόματι ὁμοίως μετωνομάκει. Ὅτι δὲ καὶ ἄγγελοι καὶ ἀπόστολοι τοῦ Θεοῦ λέγονται οἱ ἀγγέλλειν τὰ παρʼ αὐτοῦ ἀποστελλόμενοι προφῆται,b ἐν τῷ Ἠσαΐᾳ δεδήλωται. Λέγει γὰρ ἐκεῖ ὁ Ἠσαΐας· Ἀπόστειλόν με.8 Καὶ ὅτι προφήτης ἰσχυρὸς καὶ μέγας γέγονεν ὁ ἐποναμασθεὶς τῷ Ἰησοῦ ὀνόματι, φανερὸν πᾶσίν ἐστιν. Εἰ οὖν ἐν τοσαύταις μορφαῖς οἴδαμεν πεφανερῶσθαι τὸν Θεὸν ἐκείνῳ τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωσεῖ, πῶς ἀποροῦμεν καὶ ἀπιστοῦμεν κατὰ τὴν τοῦ πατρὸς τῶν ὅλων βουλὴν καὶ ἄνθρωποναὐτὸν διὰ παρθένου γεννηθῆναι μὴ δεδυνῆσθαι, καὶ ταῦτα ἔχοντες γραφὰς τοσαύτας, ἐξ ὧν συννοῆσαί ἐστι διαῤῥήδην ὅτι κατὰ τὴν τοῦ πατρὸς βουλὴν καὶ τοῦτο γέγονεν;11

a . . . .I. "tell out, proclaim, make known, freq. with collat. sense of betraying a secret"
. . .. III. "narrate" via https://lsj.gr/wiki/%E1%BC%90%CE%BE%CE% ... E%BB%CF%89

b Ὅτι δὲ καὶ ἄγγελοι καὶ ἀπόστολοι τοῦ Θεοῦ λέγονται οἱ ἀγγέλλειν, τὰ παρʼ αὐτοῦ ἀποστελλόμενοι προφῆται
. . . . . . = . . . both angels .and ..apostles .of .God .are called .the angels, .[to be] sent forth from him .as prophets

5 Numb. 13:16. And Moses called Oshea, the son of Nun, Yehoshua. In the LXX. thus: καὶ ἐπωνόμασε Μωϋσῆς τὸν Αὐσὴ, υἱὸν Ναυῆ, ʼΙησοῦν. According to Justin’s interpretation, the Mosaic history and institutions are throughout emblematic of Christ and Christianity; and in the case of Y'shua/Iesous he considers that all his actions were performed by virtue of the divine name with which, as was Jacob with that of Israel, he was invested. See further, under cc. 113. 115. 132.
(Thus also Tertull. adv. Marc. III. 16. Cum successor Moysi destinaretur Auses filius Nave, transfertur certe de pristino nominis, et incipit vocari Iesous.… Etiam nominis Dominici inauguratus est figura, Jesus cognominatus [When Auses [Oshea/Hosea], the son of Nave, was destined to be the successor of Moses, he was certainly transferred from his former name, and began to be called Iesous]. Hoc nomen ipse Christus suum jam tunc esse testatus est, cum ad Moysen loquebatur, Ecce ego mitto angelum meum [Christ himself testified that this name was his already then, when He spoke to Moses, 'Behold, I send my angel'] &c. Again, in Lib. IV.7. Nam et prophetam meminerat sanctum Dei prædicasse, et Iesu, nomen Dei, esse in filio Nave [For he also remembered that the prophet had preached the holiness of God, and that Iesus, the name of God, was in the Son of Nave]. Lactant. Inst. Div. IV,17. Christi figuram gerebat ille Iesus: qui cum primum Auses vocaretur, Moyses futura præsentiens jusset eum Iesum vocari [That Iesus bore the figure of Christ: who, when he was first called Auses, Moses, foreseeing the future, ordered him to be called Iesus]. See also Tertull. adv. Jud. c.9; Clem. Alex. Pædag. I.7.60; Euseb. H. Eccl. I.3; Demonst. Ev. IV.17; Cyrill. adv. Julian. VIII. p.281).

7 That is, Christ [was also called Israel]; as shown at large in c.125.


But Israel was His [ie. Christ's] name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words. https://www.newadvent.org/fathers/01289.htm


8 From Isaiah 6:8 [ie. Ἀπόστειλόν με|'send me']. In this respect also "Joshua" [aka 'Iesous'] was emblematic of Christ. See on Apol. I 63,11 [herein (& see above in this post for 1 Apol 63,5 herein):]


The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spoke to Moses, though He who spoke to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe in Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers, Exodus 3:6 this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.


11 So in cc. 61, 76, 100. and elsewhere frequently. Compare also Ignat. 'ad Smyrn.' c. I. Theoph. ad Autol. II. 22. Tertull. adv. Prax. cc.6,27. Origen. in Cantic. Hom. 2. De Princip. I,2.6. It may be observed that this act of the divine will, in compassing the eternal generation of the Son, is expressed by the verbs γεννᾷν or προβάλλειν (cc. 6, 76, 129.), and the coming forth of the Son by the verb προέρχεσθαι (c.100.). See also on c.61,2.

"Moreover, in the book of Exodus we have also perceived that the name of God Himself, which, He says, was not revealed to Abraham or to Jacob, was Jesus, and was declared mysteriously through Moses. Thus it is written: 'And the Lord spoke to Moses, "Say to this people,' Behold, I send My angel before thy face, to keep thee in the way, to bring thee into the land which I have prepared for thee. Give heed to Him and obey Him; do not disobey Him. For He will not draw back from you; for My name is in Him'."' [Exodus 23:20-2] Now understand that He who led your fathers into the land is the one called by this name, Iesous, and first called Auses (Oshea). For if you shall understand this, you shall likewise perceive that the name of Him who said to Moses, 'for My name is in Him,' was Iesous. For, indeed, He was also called Israel, and Jacob's name was changed to this also. Both angels and apostles of God are called the angels, [to be] sent forth from him as prophets, as Isaiah shows. For Isaiah says in a certain place, 'Send me' [Isaiah 6.8]. And that the prophet whose name was changed, Iesous [Yeshua], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, and these things, being written by many, were understood as the counsel of the Father; so this was done.

Καὶ ὅτι προφήτης, ἰσχυρὸς καὶ μέγας, γέγονεν ὁ ἐποναμασθεὶς τῷ Ἰησοῦ ὀνόματι, φανερὸν πᾶσίν ἐστιν c

RealityRules wrote:.
Justin Martyr, First Apology 63,5:

Ὁ λόγος δὲ τοῦ θεοῦ ἐστιν ὁ υἱὸς αὐτοῦ, ὡς προέφημεν. Καὶ ἄγγελος δὲ καλεῖται καὶ ἀπόστολος· αὐτὸς γὰρ ἀπαγγέλλει ὅσα δεῖ γνωσθῆναι, καὶ ἀποστέλλεται μηνύσων ὅσα ἀγγέλλεται, ὡς καὶ αὐτὸς ὁ κύριος ἡμῶν εἶπεν
Deepl:
And the logos of God is his Son, as we have said. And an angel he is called and an apostle: for he recites what he sees and is known [gnosthenai], and is sent forth to tell what he sees, just as He our Lord said.

Ὁ ἐμοῦ ἀκούων, ἀκούει τοῦ ἀποστείλαντός με.

Ὃς γὰρ ἀκούει μου καὶ ποιεῖ ἃ λέγω, ἀκούει τοῦ ἀποστείλαντός με.

... "hear Him who sent me"

Ἀλλʼ εἰς ἀπόδειξιν γεγόνασιν οἵδε οἱ λόγοι, ὅτι υἱὸς θεοῦ καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός ἐστι, πρότερον λόγος ὤν, καὶ ἐν ἰδέᾳ πυρὸς ποτὲ φανείς, ποτὲ δὲ καὶ ἐν εἰκόνι ἀσωμάτων.

But as for the proof, these are the reasons: that the son of God and the apostle Jesus the Christ, once an actual Logos, sometimes appeared in the form of fire, and sometimes also in the likeness of corruptible beings.

Ἰουδαῖοι οὖν ἡγησάμενοι ἀεὶ τὸν πατέρα τῶν ὅλων λελαληκέναι τῷ Μωϋσεῖ, τοῦ λαλήσαντος αὐτῷ ὄντος υἱοῦ* τοῦ θεοῦ, ὃς καὶ ἄγγελος καὶ ἀπόστολος κέκληται, δικαίως ἐλέγχονται καὶ διὰ τοῦ προφητικοῦ πνεύματος καὶ διʼ αὐτοῦ τοῦ Χριστοῦ ὡς οὔτε τὸν πατέρα οὔτε τὸν υἱὸν ἔγνωσαν.

The Jews were led by the Father of all through what was said by Moses; the actual sayings of the son of God, who is called both angel and apostle, are rightly controlled by the prophetic spirit and by Christ, who they neither/never knew as the Father nor the Son.

RealityRules wrote:[one of the] two other mentions of ἀπόστολος in 1 Apology 63:

Ἀλλʼ εἰς ἀπόδειξιν γεγόνασιν οἵδε οἱ λόγοι, ὅτι υἱὸς θεοῦ καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός ἐστι, πρότερον λόγος ὤν, καὶ ἐν ἰδέᾳ πυρὸς ποτὲ φανείς, ποτὲ δὲ καὶ ἐν εἰκόνι1 ἀσωμάτων.2

But as for the proof, these are the reasons: that the son of God and the apostle Jesus the Christ, once an actual Logos, who sometimes appeared in the form of fire, [when and as 'a figure1/phantom' 'incorporeal'2/'disembodied'].

1 εἰκόνι (eikóni) is the dative singular of εἰκόνι (eikṓn)


Noun
εἰκών • (eikṓn) f (genitive εἰκόνος); third declension


1. figure, image, likeness, portrait
   
2. image in a mirror, reflection
   
3. personal description
4. similitude, semblance, phantom
5. pattern, archetype
6. (Byzantine, Christianity) icon

2 ἀσωμάτων/ασώματος : a·sṓmaton/a·sṓmatos : without somaa : ie. without/body/substance


a σώματος (sṓmatos) is the genitive singular of σῶμă (sôma)


Noun
σῶμα • (sôma) n (genitive σώματος); third declension


1. body (both that of people and animals)
   
   1. (Epic and often in other early works) dead body
2. One's life in the physical world
3. That which is material (as opposed to spiritual [a·sṓmatos would be spiritual; a phantom])
4. person
5. An entire thing

(ασώματος is common, especially in Philo: https://scaife.perseus.org/search/?q=%C ... tances&p=1)

RealityRules wrote:(ασώματος is common, especially in Philo: https://scaife.perseus.org/search/?q=%C ... tances&p=1)

Ἄλλοι δέ τινες, ὑποστησάμενοι ἀθάνατον καὶ ἀσώματον τὴν ψυχήν, οὔτε κακόν τι δράσαντες ἡγοῦνται δώσειν δίκην (ἀπαθὲς γὰρ τὸ ἀσώματον), οὔτε, ἀθανάτου αὐτῆς ὑπαρχούσης, δέονταί τι τοῦ θεοῦ ἔτι.

Τὸν δὲ σωτῆρα ἀγέν<ν>ητον ὑπέθετο καὶ ἀσώματον καὶ ἀνείδεον, δοκήσει δ’ ἐπιπεφηνέναι ἄνθρωπον. 5. καὶ τὸν τῶν Ἰουδαίων θεὸν ἕνα τῶν ἀγγέλων εἶναί φησι· καὶ διὰ τὸ βούλεσθαι τὸν Πατέρα καταλῦσαι πάντας τοὺς ἄρχοντας παραγενέσθαι τὸν Χριστόν, ἐπὶ καταλύσει τοῦ τῶν Ἰουδαίων θεοῦ καὶ ἐπὶ σωτηρίᾳ τῶν πειθομένων αὐτῷ. εἶναι δὲ τούτους <τοὺς> ἔχοντας τὸν σπινθῆρα τῆς ζωῆς ἐν αὑτοῖς.

The Savior is unborn, incorporeal and without form, but was manifested in human appearance. Moreover, he says that the god of the Jews is one of the angels. It was because the Father wanted to destroy all the rulers that Christ came to destroy the god of the Jews and to save those who believe in Him. These are the ones who have the spark of life within themselves.

τὸν μὲν θεόν φησιν ἀσώματόν τε καὶ ἀνείδεον καὶ μόνοις σοφοῖς ἀνδράσι καταληπτὸν εἶναι· τὴν δὲ ὕλην δυνάμει μὲν σῶμα, ἐνεργείᾳ δὲ οὐδέπω· ἀσχημάτιστον γὰρ αὐτὴν οὖσαν καὶ ἄποιον, προσλαβοῦσαν σχήματα καὶ ποιότητας γενέσθαι σῶμα.
4. τὴν μὲν οὖν ὕλην ἀρχὴν εἶναι καὶ σύγχρονον τῷ θεῷ. ταύτῃ καὶ ἀγένητον τὸν κόσμον· ἐκ γὰρ αὐτῆς συνεστάναι φησὶν αὐτόν, τῷ δὲ ἀγενήτῳ ἀκολουθεῖν πάντως καὶ τὸ ἄφθαρτον. ᾗ δὲ σῶμά τε καὶ ἐκ πολλῶν ποιοτήτων καὶ ἰδεῶν συγκείμενον ὑποτίθεται, ταύτῃ καὶ γενητὸν καὶ φθαρτόν.

[Plato says that] God being incorporeal and formless is comprehensible only to sages. Matter is body in potentiality not yet in actuality. For it is entirely shapeless and without quality. As it receives shapes and qualities it becomes a body.
4. So Matter is a first principle and coeval with God. In this respect, the world also is unborn—for the world, he says, is composed from matter. (And the fact that it is imperishable self-evidently follows from the fact that it is unborn.) But insofar as he supposes matter to be body and the underlying factor of many qualities and forms, the world is both born and perishable.

RealityRules wrote:
1 Apology 63.10:

Ἀλλʼ εἰς ἀπόδειξιν γεγόνασιν οἵδε οἱ λόγοι, ὅτι υἱὸς θεοῦ καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός ἐστι, πρότερον λόγος ὤν, καὶ ἐν ἰδέᾳ πυρὸς ποτὲ φανείς, ποτὲ δὲ καὶ ἐν εἰκόνι ἀσωμάτων.

But as for the proof, these are the reasons: that the son of God and the apostle Jesus the Christ, once an actual Logos, who sometimes appeared in the form of fire, [sometimes] as 'a figure 'incorporeal'/'disembodied'.

But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the Jews to inflict upon Him ... https://www.newadvent.org/fathers/0126.htm

But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels https://earlychristianwritings.com/text ... ology.html (via https://earlychristianwritings.com/justin.html)

But these words were uttered to demonstrate that Jesus Christ is the Son of God and Apostle, who was first the Word, and appeared, now in the form of fire, now in the image of the bodiless creatures. Now, however, having become man by the will of God for the sake of the human race, he has endured whatever sufferings the demons managed to have brought upon him ... https://biblehub.com/library/richardson ... justin.htm

Richardson's use of 'now' vs 'sometimes' is interesting

1 Apology 63.16
Καὶ πρότερον διὰ τῆς τοῦ πυρὸς μορφῆς καὶ εἰκόνος ἀσωμάτου τῷ Μωϋσεῖ καὶ τοῖς ἑτέροις προφήταις ἐφάνη· νῦν δʼ ἐν χρόνοις τῆς ὑμετέρας ἀρχῆς,ὡς προείπομεν, διὰ παρθένου ἄνθρωπος γενόμενος κατὰ τὴν τοῦ πατρὸς βουλὴν ὑπὲρ σωτηρίας τῶν πιστευόντων αὐτῷ καὶ ἐξουθενηθῆναι καὶ παθεῖν ὑπέμεινεν, ἵνα ἀποθανὼνa καὶ ἀναστὰς νικήσῃ τὸν θάνατον

Formerly, he appeared in the form of fire and 'the image of a bodiless being' to Moses and the other prophets. But now in the time of your dominion he was, as I have said, made man of a virgin according to the will of the Father for the salvation of those who believe in him, and endured contempt and suffering, so that by 'dying'a and rising again he might conquer death ... https://biblehub.com/library/richardson ... justin.htm

And of old He appeared in the shape of fire and 'in the likeness of an angel' to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe in Him, He endured both being set at nought and suffering, so that by 'dying'a and rising again He might conquer death https://www.newadvent.org/fathers/0126.htm

a ἀποθανὼν • (apothanṓn) m ; first/third declension

. . aorist active participle of ἀποθνῄσκωb (apothnḗiskō) ->


b ἀποθνῄσκω (apothnḗiskō)


1. Strengthened form of θνῄσκω* (thnḗiskō), but essentially synonymous*
   
   1. To die
      
   2. To be killed, put to death, slain: serves as passive of ἀποκτείνωc (apokteínō) ->
      
      
      c ἀποκτείνω • (apokteínō)
      
      
      1. I kill, slay
         
      2. I condemn, put to death (judicial)

* "In the present, the aorist & the future, the compound form ἀποθνῄσκω (apothnḗiskō) is often substituted"
. . . (Usage Notes: https://en.wiktionary.org/wiki/%CE%B8%C ... ient_Greek)

Γενήσεσθαι ταῦτα πάντα προεῖπε, φημί, ὁ ἡμέτερος διδάσκαλος καὶ τοῦ πατρὸς πάντων καὶ δεσπότου, θεοῦ υἱὸς καὶ ἀπόστολος ὢν, Ἰησοῦς Χριστός, ἀφʼ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσθαι ἐσχήκαμεν

These things were all foretold, I say, by the most holy teacher and Father of All and Master of the House, Son of God and actual apostle, Jesus Christ, whereby Christianoi we were called

Ὃς γὰρ ἀκούει μου καὶ ποιεῖ ἃ λέγω, ἀκούει τοῦ ἀποστείλαντός με.

Ἐπειδὴ δὲ οὐκ ἦν γνώριμα τὰ ἐν αὐταῖς γεγραμμένα τοῖς Αἰγυπτίοις, πάλιν αὐτὸν ἠξίωσε πέμψας τοὺς μεταβαλοῦντας αὐτὰς εἰς τὴν ἑλλάδα φωνὴν ἀνθρώπους ἀποστεῖλαι.

And because the things written in them were not known to the Egyptians, he glorified them by changing them into Greek voices to send to the peoples.

Καὶ ὁ ἀποσταλεὶς δὲ πρὸς αὐτὴν τὴν παρθένον κατʼ ἐκεῖνο τοῦ καιροῦ ἄγγελος θεοῦ εὐηγγελίσατο αὐτὴν εἰπών.

And thou shalt send unto this virgin at that time, the angel of God, to preach to her

Ὁ καθʼ ἡμᾶς δὲ Ἰησοῦς Χριστός, σταυρωθεὶς καὶ ἀποθανὼν, ἀνέστη καὶ ἐβασίλευσεν ἀνελθὼν εἰς οὐρανόν, καὶ ἐπὶ τοῖς παρʼ αὐτοῦ διὰ τῶν ἀποστόλων ἐν τοῖς πᾶσιν ἔθνεσι κηρυχθεῖσιν εὐφροσύνη ἐστὶ προσδοκώντων τὴν κατηγγελμένην ὑπʼ αὐτοῦ ἀφθαρσίαν.

And our Lord Jesus Christ, crucified and dead, rose again and ascended into heaven, and because through him the apostles preached to the Gentiles of old, there was joy for those indoctrinated out of corruption.

Τὸ οὖν εἰρημένον Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι ἐξ Ἱερουσαλήμ, προαγγελτικὸν τοῦ λόγου τοῦ ἰσχυροῦ, ὃν ἀπὸ Ἱερουσαλὴμ οἱ ἀπόστολοι αὐτοῦ ἐξελθόντες πανταχοῦ ἐκήρυξαν, καί, καίπερ θανάτου ὁρισθέντος κατὰ τῶν διδασκόντων ἢ ὅλως ὁμολογούντων τὸ ὄνομα τοῦ Χριστοῦ, ἡμεῖς πανταχοῦ καὶ ἀσπαζόμεθα καὶ διδάσκομεν.

The word of power which he sent to thee out of Jerusalem, foreshadowing the word of the mighty one, from Jerusalem his apostles went forth proclaiming everywhere, and, being ordained unto death by those that teach, to wholly confess everywhere the name of Christ, and we have believed and taught.

οἱ δὲ ἀπὸ τῶν ἐθνῶν μηδέποτε μηδὲν ἀκούσαντες περὶ τοῦ Χριστοῦ, μέχρις οὗ οἱ ἀπὸ Ἰερουσαλὴμ ἐξελθόντες ἀπόστολοι αὐτοῦ ἐμήνυσαν τὰ περὶ αὐτοῦ καὶ τὰς προφητείας παρέδωκαν, πληρωθέντες χαρᾶς καὶ πίστεως τοῖς εἰδώλοις ἀπετάξαντο καὶ τῷ ἀγεννήτῳ θεῷ διὰ τοῦ Χριστοῦ ἑαυτοὺς ἀνέθηκαν.

And they of the Gentiles had never heard of Christ, until out of Jerusalem went/came his apostles interpreting the things concerning him and delivering the prophecies, relaying grace and faith, the idols bid farewell to, and to the unbelievers they beared themselves through Christ.

καὶ εἰς οὐρανὸν ἀνερχόμενον ἰδόντες καὶ πιστεύσαντες καὶ δύναμινἐκεῖθεν αὐτοῖς πεμφθεῖσαν παρʼ αὐτοῦ λαβόντες καὶ εἰς πᾶν γένος ἀνθρώπων ἐλθόντες, ταῦτα ἐδίδαξαν καὶ ἀπόστολοι προσηγορεύθησαν.

... these things they taught and the apostles preached.

καὶ τοὺς ἀπὸ παντὸς ἔθνους ἀνθρώπων διὰ τῆς παρὰ τῶν ἀποστόλων αὐτοῦ διδαχῆς πεισθέντας καὶ παραιτησαμένους τὰ παλαιά, ἐν οἶς πλανώμενοι ἀνεστράφησαν

And the men of all nations, being persuaded by the doctrine of his apostles, gave up the old things in which they wandered, and were converted.

τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα. Καὶ λόγον δὲ εἰς τοῦτο παρὰ τῶν ἀποστόλων ἐμάθομεν τοῦτον.

For the mouth of the Lord has spoken these things. And the reason for this we have learned from the apostles.

Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπʼ αὐτῶν ἀπομνημονεύμασιν.

For the apostles in the memoirs which were written by them.

Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται μέχρις ἐγχωρῇ.

And on the so-called day of the sun, all who dwell in the cities and in the fields shall be gathered together, and the memoirs of the apostles - the [text]books of the prophets - are read until they are engraved.

τῇ γὰρ πρὸ τῆς κρονικῆς ἐσταύρωσαν αὐτὸν καὶ τῇ μετὰ τὴν κρονικήν, ἥτις ἐστὶν ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ καὶ μαθηταῖς ἐδίδαξε ταῦτα ἅπερ εἰς ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν.

For when they [contemptuously] crucified him [on Saturn's day], and the day after, which is the day of the sun, he appeared unto his apostles who taught the disciples these things and brought them up.

Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπʼ αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται εὐαγγέλια

οἱ • (hoi) : masculine nominative plural of ὁ (ho)


ὁ : Pronoun


(Epic, third person personal pronoun) he, she, it, they
(relative, Epic, Ionic, poetic Attic) who, which, that

γὰρ • (gár)


for
since
[indeed]

ἀπόστολοι = apostles


ἐν : 'in,' 'during the time of,' 'on,' 'at,' or 'among'


τοῖς : masculine/neuter dative plural of ὁ (ho) : https://en.wiktionary.org/wiki/%E1%BD%81#Ancient_Greek


Article: the
Pronoun: who, which, that, they

γενομένοις (genoménois) : masculine/neuter dative plural of γενόμενος (genómenos)
which, in turn, is the aorist middle participle of γίγνομαι (gígnomai) :


to come into being [came into being/brought into being]
(followed by a predicate) to become
(of things) to be produced
(of events) to take place
(aorist participle) having ceased to be: former, ex-

ὑπʼ : Apocopic form of ῠ̔πό (hupó) https://en.wiktionary.org/wiki/%E1%BD%9 ... ient_Greek :


under, through, by, after

αὐτῶν • (autôn) : Pronoun : genitive plural masculine/feminine/neuter of αὐτός (autós)


αὐτός • (autós) first/second declension


1. (without article) self
   
   1. (in nominative, emphasizing the subject)
      
   2. (reflexive pronoun, in oblique cases) himself, herself, itself, themselves
      
   3. (in philosophy, of an abstract idea) by or in itself
2. (without article, in oblique cases, 3rd person personal pronoun) he, she, it, they
3. (with definite article) same


Usage notes
The intended sense of αὐτός is generally defined by its grammatical context. When used as a lone nominal without an article, it is generally the third person personal pronoun. When appended to a nominal and not possessing the definite article it is "self". When combined with the definite article, either appended to a nominal or on its own, it is "same."

https://en.wiktionary.org/wiki/%CE%B1%E ... ient_Greek

ἀπομνημονεύμασιν : https://www.lsj.gr/wiki/%E1%BC%80%CF%80 ... E%BC%CE%B1


memoranda, memorials, records/s, memoirs, accounts

ἃ (há) : neuter nominative or accusative plural of ὅς (hós) :


who, which, that, this

καλεῖται : [are] called


εὐαγγέλια : good news

"For/Indeed, the apostles [who] came into being through memoranda/accounts about them, which are called good news."

RealityRules wrote:
Justin 1 Apol 66

Οἱ γὰρ ἀπόστολοι ἐν τοῖς γενομένοις ὑπʼ αὐτῶν ἀπομνημονεύμασιν.

For the apostles in the memoirs which were written by them.

would/should be, 'produced by them,'

'produced on them' ie. 'about them'

Οὐχὶ τοιαύτην νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος· ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, αποστελεῖ τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα

Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιών

Ἀλλὰ καὶ τὸ δώδεκα κώδωνας ἐξῆφθαι τοῦ ποδήρους τοῦ ἀρχιερέως παραδεδόσθαι τῶν δώδεκα ἀποστόλων τῶν ἐξαφθέντων ἀπὸ τῆς δυνάμεως τοῦ αἰωνίου ἱερέως Χριστοῦ, διʼ ὧν τῆς φωνῆς ἡ πᾶσα γῆ τῆς δόξης καὶ χάριτος τοῦ Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ ἐπληρώθη, σύμβολον ἦν. Διὸ καὶ ὁ Δαβὶδ λέγει. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Καὶ ὁ Ἠσαΐας, ὡς ἀπὸ προσώπου τῶν ἀποστόλων λεγόντων τῷ Χριστῷ, ὅτι οὐχὶ τῇ ἀκοῇ αὐτῶν πιστεύουσιν, ἀλλὰ τῇ αὐτοῦ πέμψαντος αὐτοὺς δυνάμει.

Καὶ εἶπεν αὐτῷ, Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. Ὁ δὲ εἶπεν, Οὐ μή σε ἀποστείλω, ἂν μή με εὐλογήσῃς. Εἶπε δὲ αὐτῷ, Τί τὸ ὄνομά σου ἐστίν; Ὁ δὲ εἶπεν, Ἰακώβ. Εἶπε δὲ αὐτῷ, Οὐ κληθήσεται τὸ ὄνομά σου Ἰακὼβ, ἀλλὰ Ἰσραὴλ ἔσται τὸ ὄνομά σου· ὅτι ἐνίσχυσας μετὰ τοῦ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ.

Καὶ Ἠσαΐας δὲ, μεγάλης βουλῆς ἄγγελον αὐτὸν εἰπὼν, οὐχὶ τούτων, ὧνπερ ἐδίδαξεν ἐλθὼν, διδάσκαλον αὐτὸν γεγενῆσθαι προεκήρυσσεν; Ἃ γὰρ μεγάλα ἐβεβούλευτο ὁ πατὴρ εἴς τε πάντας τοὺς εὐαρέστους γενομένους αὐτῷ καὶ γενησομένους ἀνθρώπους, καὶ τοὺς ἀποστάντας τῆς βουλῆς αὐτοῦ ὁμοίως ἀνθρώπους ἢ ἀγγέλους, οὗτος μόνος ἀπαρακαλύπτως ἐδίδαξεν, εἰπών·

Εἰ γὰρ διὰ τῶν προφητῶν παρακεκαλυμμένως κεκήρυκτο παθητὸς γενησόμενος ὁ Χριστὸς, καὶ μετὰ ταῦτα πάντων κυριεύσων, ἀλλʼ οὖν γε ὑπʼ οὐδενὸς νοεῖσθαι ἐδύνατο, μέχρις αὐτὸς ἔπεισε τοὺς ἀποστὸλους ἐν ταῖς γραφαῖς ταῦτα κεκηρύχθαι διαῤῥήδην

Καὶ ἐπειδὴ καὶ παρʼ ἡμῖν ἀνήρ τις, ᾧ ὄνομα Ἰωάννης, εἷς τῶν ἀποστόλων τοῦ Χριστοῦ, ἐν ἀποκαλύψει γενομένῃ αὐτῷ χίλια ἔτη ποιήσειν ἐνἹερουσαλημ τοὺς τῷ ἡμετέρῳ Χριστῷ πιστεύσαντας προεφήτευσε, καὶ μετὰ ταῦτα τὴν καθολικὴν καί, συνελόντι φάναι, αἰωνίαν ὁμοθυμαδὸν ἅμα πάντων ἀνάστασιν γενήσεσθαι καὶ κρίσιν.

Ῥάβδον δυνάμεως ἐξαποστελεῖ ἐπὶ Ἱερουσαλὴμ, καὶ κατακυριεύσει ἐν μέσῳ τῶν ἐχθρῶν σου.

καὶ ἀναδύντος αὐτοῦ ἀπὸ τοῦ ὕδατος ὡς περιστερὰντὸ ἅγιον πνεῦμα ἐπιπτῆναι ἐπʼ αὐτὸν ἔγραψαν οἱ ἁπόστολοι αὐτοῦ τούτου τοῦ Χριστοῦ ἡμῶν.

Καὶ γὰρ υἱὸν Θεοῦ, Χριστὸν, κατὰ τὴν τοῦ πατρὸς αὐτοῦ ἀποκάλυψιν ἐπιγνόντα αὐτὸν ἕνα τῶν μαθητῶν αὐτοῦ, Σίμωνα πρότερον καλούμενον, ἐπωνόμασε Πέτρον. Καὶ υἱὸν Θεοῦ γεγραμμένον αὐτὸν ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ ἔχοντες, καὶ υἱὸν αὐτὸν λέγοντες νενοήκαμεν ὄντα, καὶ πρὸ πάντων ποιημάτων ἀπὸ τοῦ πατρὸς δυνάμει αὐτοῦ καὶ βουλῇ προελθόντα, ὃς καὶ σοφία, καὶ ἡμέρα, καὶ ἀνατολὴ, καὶ μάχαιρα, καὶ λίθος, καὶ ῥάβδος, καὶ Ἰακὼβ, καὶ ἰσραὴλ, κατʼ ἄλλον καὶ ἄλλον τρόπον ἐν τοῖς τῶν προφητῶν λόγοις προσηγόρευται, καὶ διὰ τῆς παρθένου ἄνθρωπον γεγονέναι, ἵνα καὶ διʼ ἧς ὁδοῦ ἡ ἀπὸ τοῦ ὄφεως παρακοὴ τὴν ἀρχὴν ἔλαβε, διὰ ταὺτης τῆς ὁδοῦ καὶ κατάλυσιν λάβῃ.

Οἱ γὰρ θεωροῦντες αὐτὸν ἐσταυρωμένον καὶ κεφαλάς ἕκαστος ἐκίνουν, καὶ τὰ χείλη διέστρεφον, καὶ τοῖς μυξωτῆρσιν ἐν ἀλλήλοις διερινοῦντες ἔλεγον εἰρωνευόμενοι ταῦτα, ἃ καὶἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ γέγραπται· Υἱὸν Θεοῦ ἑαυτὸν ἔλεγε, καταβὰς περιπατείτω· σωσάτω αὐτὸν ὁ Θεός.

Ἡ γὰρ τοῦ ἰσχυροῦ αὐτοῦ λόγου δύναμις, διʼ ἧς ἀεὶ ἤλεγχε τοὺς συζητοῦντας αὐτῷ Φαρισαίους καὶ γραμματεῖς καὶ ἁπλῶς τοὺς ἐν τῷ γένει ὑμῶν διδασκάλους, ἐποχὴν ἔσχε δίκην πολυΰδρου καὶ ἰσχυρᾶς πηγῆς, ἧς τὸ ὕδωρ ἀπεστράφη, σιγήσαντος αὐτοῦ καὶ μηκέτι ἐπὶ Πιλάτου ἀποκρίνασθαι μηδὲν μηδενὶ βουλομένου, ὡς ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ δεδήλωται, ὅπως καὶ τὸ διὰ Ἠσαΐου εἰρημένον καρπὸν ἐνεργῆ ἔχῃ, ὅπου εἴρηται· Κύριος δίδωσί μοι γλῶσσαν τοῦ γνῶναι ἡνίκα με δεῖ εἰπεῖνλόγον.

Καὶ γὰρ οὗτος ὁ διάβολος ἅμα τῷ ἀναβῆναι αὐτὸν ἀπὸ τοῦ ποταμοῦ τοῦ Ἰορδάνου, τῆς φωνῆς αὐτοῦ λεχθείσης, Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε, ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων γέγραπται προσελθὼν αὐτῷ, καὶ πειράζων μέχρι τοῦ εἰπεῖν αὐτῷ, Προσκύνησόν μοι· καὶ ἀποκρίνασθαι αὐτῷ τὸν Χριστὸν, Ὕπαγε ὀπίσω μου, Σατανᾶ·

Ἐν γὰρ τοῖς ἀπομνημονεύμασι, ἅ φημι ὑπὸ τῶν ἀποστόλων αὐτοῦ καὶ τῶν ἐκείνοις παρακολουθησάντων συντετάχθαι, ὅτι ἱδρὼς, ὡσεὶ θρόμβοι, κατεχεῖτο αὐτοῦ εὐχομένου καὶ λέγοντος, Παρελθέτω, εἰ δυνατὸν, τὸ ποτήριον τοῦτο·

ὅπερ καὶ ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ γέγραπται γενόμενον

καὶ ὅτι ἐν μέσῳ τῶν ἀδελφῶν αὐτοῦ ἔστη, τῶν ἀποστόλων, — οἵτινες μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν

καὶ μετʼ αὐτῶν διάγων ὕμνησε τὸν Θεὸν, ὡς καὶ ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων δηλοῦται γεγενημένον, τὰ λείποντα τοῦ ψαλμοῦ ἐδήλωσεν.

Καὶ τὸ εἰπεῖν μετωνομακέναι αὐτὸν Πέτρον ἕνα τῶν ἀποστόλων,καὶ γεγράφθαι ἐν τοῖς ἀπομνμονεύμασιν αὐτοῦ γεγενημένον καὶ τοῦτο, μετὰ τοῦ καὶ ἄλλους δύο ἀδελφοὺς, υἱοὺς Ζεβεδαίου ὄντας, μετωνομακέναι ὀνόματι τοῦ Βοανεργὲς, ὅ ἐστιν υἱοὶ βροντῆς, σημαντικὸν ἦν τοῦ αὐτὸν ἐκεῖνον εἶναι, διʼ οὗ καὶ τὸ ἐπώνυμον Ἰακὼβ τῷ Ἰσραὴλ ἐπικληθέντι ἐδόθη, καὶ τῷ Αὐσῇ ὄνομα Ἰησοῦς ἐπεκλήθη, διʼ οὗ ὀνόματος καὶ εἰσήχθη εἰς τὴν ἐπηγγελμένην τοῖς πατριάρχαις γῆν ὁ περιλειφθεὶς ἀπὸ τῶν ἀπʼ Αἰγύπτου ἐξελθόντων λαός. Καὶ ὅτι ὡς ἄστρον ἔμελλεν ἀνατέλλειν αὐτὸς διὰ τοῦ γένους τοῦ Ἀβραὰμ, Μωϋσῆς παρεδήλωσεν οὕτως εἰπών· Ἀνατελεῖ ἄστρον ἐξ Ἰακὼβ, καὶ ἡγούμενος ἐξ Ἰσραήλ. Καὶ ἄλλη δὲ γραφή φησιν· Ιδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ. Ἀνατείλαντος οὖν καὶ ἐν οὐρανῷ ἅμα τῷ γεννηθῆναι αὐτὸν ἀστέρος, ὡς γέγραπται ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ, οἱ ἀπὸ Ἀῤῥαβίας μάγοι ἐκ τούτου ἐπιγνόντες παρεγένοντο, καί προσεκύνησαν αὐτῷ.

Ἀλλʼ ὅτι τὰ ἔθνη μετανοεῖν ἀπὸ τῆς κακίας, ἐν ᾗπλανώμενοι ἐπολιτεύοντο, ἀκούσαντα τὸν ἀπὸ τῶν ἀποστόλων αὐτοῦ ἀπὸ Ἱερουσαλὴμ κηρυχθέντα διʼ αὐτῶν παθόντα λόγον, καὶ λόγους βραχεῖς λέγοντός μου ἀπὸ προφητείας Μιχαίου, ἑνὸς τῶν δώδεκα, ἀνάσχεσθε.

ἡ δὲ δευτέρα, ἐν ᾖ μετὰ δόξης ἀπὸ τῶν οὐρανῶν παρέσται, ὅταν καὶ ὁ τῆς ἀποστασίας ἄνθρωπος, ὁ καὶ εἰς τὸν ὕψιστον ἔξαλλα λαλῶν, ἐπὶ τῆς γῆς ἄνομα τολμήσῃ εἰς ἡμᾶς τοὺς Χριστιανοὺς, οἵτινες, ἀπὸτοῦ νόμου καὶ τοῦ λόγου τοῦ ἐπελθόντος ἀπὸ Ἱερουσαλὴμ διὰ τῶν τοῦ Ἰησοῦ ἀποστόλων τὴν θεοσέβειαν ἐπιγνόντες, ἐπὶ τὸν Θεὸν Ἰακὼβ καὶ Θεὸν Ἰσραὴλ κατεφύγομεν·

Ὃ δὲ λέγω τοιοῦτόν ἐστιν. Ἰησοῦν, ὡς προέφην πολλάκις, Αὐσῆν καλούμενον, ἐκεῖνον τὸν μετὰ τοῦ Χαλὲβ κατάσκοπον εἰς τὴν Χαναὰν ἐπὶ τὴν γῆν ἀποσταλέντα, Ἰησοῦν Μωσῆς ἐκάλεσε.

ἡμῶν δὲ ἡ περιτομὴ, ἥτις δευτέρα ἀριθμῷ, μετὰ τὴν ὑμετέραν φανερωθεῖσα, διὰ λίθων ἀκροτόμων, τουτέστι διὰ τῶν λόγων τῶν διὰ τῶν ἀποστόλων τοῦ ἀκρογωνιαίου λίθου καὶ τοῦ ἄνευ χειρῶν τμηθέντος, περιτέμνει ἡμᾶς ἀπό τε εἰδωλολατρείας καὶ πάσης ἁπλῶς κακίας·

Ὃν γὰρ τρόπον ἐκεῖνος τῇ φωνῇ τοῦ Θεοῦ ἐπίστευσε, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, τὸν αὐτὸν τρόπον καὶ ἡμεῖς τῇ φωνῇ τοῦ Θεοῦ, τῇ διά τε τῶν ἀποστόλων τοῦ Χριστοῦ λαληθείσῃ πάλιν, καὶ τῇ διὰ τῶν προφητῶν κηρυχθείσῃ ἡμῖν, πιστεύσαντες μέχρι τοῦ ἀποθνήσκειν πᾶσι τοῖς ἐν τῷ κόσμῳ ἀπεταξάμεθα.

RealityRules wrote:Dial. XLII [42]

Ἀλλὰ καὶ τὸ δώδεκα κώδωνας ἐξῆφθαι τοῦ ποδήρους τοῦ ἀρχιερέως παραδεδόσθαι τῶν δώδεκα ἀποστόλων τῶν ἐξαφθέντων ἀπὸ τῆς δυνάμεως τοῦ αἰωνίου ἱερέως Χριστοῦ, διʼ ὧν τῆς φωνῆς ἡ πᾶσα γῆ τῆς δόξης καὶ χάριτος τοῦ Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ ἐπληρώθη, σύμβολον ἦν. Διὸ καὶ ὁ Δαβὶδ λέγει. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Καὶ ὁ Ἠσαΐας, ὡς ἀπὸ προσώπου τῶν ἀποστόλων λεγόντων τῷ Χριστῷ, ὅτι οὐχὶ τῇ ἀκοῇ αὐτῶν πιστεύουσιν, ἀλλὰ τῇ αὐτοῦ πέμψαντος αὐτοὺς δυνάμει.

the twelve bells attached to the [robe] of the high priest [which hung down to the feet] was a symbol of the twelve apostles, who depend on the power of Christ, the eternal Priest; and through their voice all the earth filled with the glory and grace of God and of His Christ. Wherefore David also says: 'Their sound has gone forth into all the earth, and their words to the ends of the world.' And Isaiah speaks as if he were personating the apostles, when they say to Christ that they believe not in their own report, but in the power of Him who sent them.

But also the twelve bells of the high priests, the twelve apostles, symbols of/redeemed by the power of the eternal priest Christ, by whose voice all the earth was filled with the glory and grace of God and of his Christ. And David saith, 'Throughout all the earth went forth their voice, and to the ends of the world their words.' And Isaiah, as of the face of the apostles, said unto Christ, that they believed not their hearings of him, but the power that sent them.

καὶ ἀναδύντος αὐτοῦ ἀπὸ τοῦ ὕδατος ὡς περιστερὰντὸ ἅγιον πνεῦμα ἐπιπτῆναι ἐπʼ αὐτὸν, ἔγραψαν οἱ ἁπόστολοι αὐτοῦ τούτου τοῦ Χριστοῦ ἡμῶν.

and when He came up out of the water a dove holy Spirit '[a]lighted' on Him, [as] wrote the apostles of this very Christ of ours.

... the dove was regarded among the Semites as a symbol of the Spirit. Of φωνὴ τῆς τρυγόνος, “the voice of the turtle” (Song of Solomon 2:12), there is a Chaldee interpretation, reported by Wetstein, “the Voice of the Spirit.” And by the Jewish doctors the Spirit hovering over the primeval waters (Genesis 1:2) was compared to a dove: “Spiritus Dei ferebatur super aquas, sicut columba, quae fertur super pullos suos nec tangit illos” [Philo, de opif. mundi, 9].

Hence we can understand why a dove alighting upon Jesus should have been regarded as symbolic of a descent of the Divine Spirit. ...

The verb ἐπιπτῆναι is also found, in reference to the Baptism of Christ, in the Sibylline Oracles (vii. 67) and in Origen (Contra Celsus 1.40, 41), and its rendering volare or devolare in Tertullian (adv. Val. 27) and in Hilary (in Psalms 54:7), showing that it had a place in some extra canonical record. This idea of the dove “fluttering” is...associated in Hebrew thought with the idea of the Spirit “brooding” over the waters; cf. Genesis 1:2, Deuteronomy 32:11.

https://studylight.org/commentaries/eng/icc/john-1.html

a 'reminiscence' of Isaiah 11:2, where it is said of the Messianic King...“When the Lord was come up out of the water, the fount of the Holy Spirit descended and rested upon Him, and said to Him: My Son, in all the prophets was I waiting for thee that thou shouldest come, and I might rest in thee. For thou art my rest, thou art my first-begotten Son that reigneth for ever.” https://studylight.org/commentaries/eng/icc/john-1.html

RealityRules wrote:Dial. 100

Καὶ γὰρ υἱὸν Θεοῦ, Χριστὸν, κατὰ τὴν τοῦ πατρὸς αὐτοῦ ἀποκάλυψιν ἐπιγνόντα αὐτὸν ἕνα τῶν μαθητῶν αὐτοῦ, Σίμωνα πρότερον καλούμενον, ἐπωνόμασε Πέτρον. Καὶ υἱὸν Θεοῦ γεγραμμένον αὐτὸν ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ ἔχοντες, καὶ υἱὸν αὐτὸν λέγοντες νενοήκαμεν ὄντα, καὶ πρὸ πάντων ποιημάτων ἀπὸ τοῦ πατρὸς δυνάμει αὐτοῦ καὶ βουλῇ προελθόντα, ὃς καὶ σοφία, καὶ ἡμέρα, καὶ ἀνατολὴ, καὶ μάχαιρα, καὶ λίθος, καὶ ῥάβδος, καὶ Ἰακὼβ, καὶ ἰσραὴλ, κατʼ ἄλλον καὶ ἄλλον τρόπον ἐν τοῖς τῶν προφητῶν λόγοις προσηγόρευται, καὶ διὰ τῆς παρθένου ἄνθρωπον γεγονέναι, ἵνα καὶ διʼ ἧς ὁδοῦ ἡ ἀπὸ τοῦ ὄφεως παρακοὴ τὴν ἀρχὴν ἔλαβε, διὰ ταὺτης τῆς ὁδοῦ καὶ κατάλυσιν λάβῃ.

And when the Son of God, Christ, according to the father's apocalypse/revelation to one of his disciples, formerly called Simon, [now] named Peter. And having had the Son of God written in the memoirs of the [participating] apostles, and calling him son we were born again, and of all the poems from the Father by virtue of him, and from the counsel that came before[hand], which is both wisdom and day, and rising, and sword, and stone, and rod, and Jacob, and Israel; and in other manners in the reasons/words of the prophets by the virgin He was made man, even by the way of the serpent's disobedience the dominion/origin was received, and by that way the catalyst [κατάλυσιν] was received.

For [Christ] called one of His disciples— previously known by the name of Simon — Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. [Roberts-Donaldson via https://www.newadvent.org/fathers/01287.htm and http://www.earlychristianwritings.com/t ... rypho.html]

[135] ἐπέτεινε δὲ τὸ δεινὸν αὐτοῖς καὶ τὸ δόξαντας ἤδη διαφυγεῖν τὰ σκυθρωπὰ διαφθονηθῆναι, τῶν δὲ περὶ τὸν ἀδελφὸν κακῶν καὶ τῆς τοῦ πατρὸς ἐπ' αὐτῷ λύπης ἐσομένους αὑτοὺς αἰτίους ἔλεγον βιασαμένους ἄκοντα τὸν πατέρα συναποστεῖλαι

[135] Their misery was sharper because this awful thing came when they thought they were in the clear, but they confessed that their brother's misfortune and the grief of their father was their fault, since it was they who, against his wishes, pressed their father to send him

[167] πέμψας πρὸς τὸν Ἰεσσαῖον ἐκέλευσεν ἀποστέλλειν αὐτῷ τὸν Δαβίδην τῶν ποιμνίων ἀποσπάσαντα, βούλεσθαι γὰρ αὐτὸν ἰδεῖν περὶ τῆς εὐμορφίας καὶ τῆς ἀνδρείας ἀκούσας τοῦ νεανίσκου

[167] So he [Saul (or someone who knew him)] sent a dispatch to Jesse, telling him to to send David [Jesse's son] to him [Saul], for he wished to see [David] after hearing praise of the young man's beauty and valour

[175] παραιτησαμένου δ' ὡς μὴ βαρὺς αὐτῷ γένοιτο, τοὺς ἀδελφοὺς ἀποστεῖλαι παρεκάλεσε. πέμψαντος δὲ τοῖς ἰδίοις ἐκέλευσεν ὁπηνίκ' ἂν ἴδωσι τὸν Ἀμνῶνα μέθῃ παρειμένον καὶ κάρῳ, νεύσαντος αὐτοῦ φονεύσωσι μηδένα φοβηθέντες

[175] He [David] excused himself, not wanting to burden him [Absolom], but [Absolom] asked [David] to dispatch/send to his brothers anyway. Then he told his servants that when they noticed Amnon drunk and drowsy with wine they should kill him, fearing nobody

[191] πέμψας δ' αὐτὸς Ἀψάλωμος πρὸς Ἰώαβον ἐδεῖτ' αὐτοῦ τελέως καταπραῦναι τὸν πατέρα καὶ δεηθῆναι, ὅπως αὐτῷ συγχωρήσῃ πρὸς αὐτὸν ἐλθόντι θεάσασθαί τε καὶ προσειπεῖν. καταμελήσαντος δὲ Ἰωάβου τῶν ἰδίων τινὰς ἀποστείλας τὴν ὁμοροῦσαν αὐτῷ χώραν ἐπυρπόλησεν. ὁ δὲ τὸ πραχθὲν μαθὼν ἧκε πρὸς τὸν Ἀψάλωμον ἐγκαλῶν τε αὐτῷ καὶ τὴν αἰτίαν πυνθανόμενος

[191] Absalom dispatched to Joab [his father's general], asking him to pacify his father towards him, and to beg his permission to come and see him and speak with him. When Joab neglected to do so, he sent some of his own servants and set fire to the field adjoining his property, and when Joab learned of this, he came to accuse Absalom of what he had done, and asking him the reason for it

[334] ... ὁ γὰρ θεὸς τὸν προφήτην ἀποστείλας πρὸς αὐτὸν ἐκεῖ ναὸν ἔλεγεν οἰκοδομήσειν αὐτοῦ τὸν υἱὸν τὸν μέλλοντα μετ' αὐτὸν τὴν βασιλείαν διαδέχεσθαι.

[334] ... For God sent the prophet unto him [David] to tell him to to build a temple for the son who was to succeed him in the kingdom.

[50] Ὁ δὲ τῶν Τυρίων βασιλεὺς Εἴρωμος ἀκούσας ὅτι Σολόμων τὴν τοῦ πατρὸς διεδέξατο βασιλείαν ὑπερήσθη, φίλος γὰρ ἐτύγχανε τῷ Δαυίδῃ καὶ πέμψας πρὸς αὐτὸν ἠσπάζετό τε καὶ συνέχαιρεν ἐπὶ τοῖς παροῦσιν ἀγαθοῖς. ἀποστέλλει δὲ πρὸς αὐτὸν Σολόμων γράμματα δηλοῦντα τάδε ...

[50] When the king of Tyre, Hiram, heard that Solonion succeeded to his father's kingdom, was very glad of it, for he was a friend of David's, and, dispatching envoys, he greeted and congratulated him on his present good fortune. Sent unto him from Solomon this letter in reply ...

[289] λοιμὸν γὰρ αὐτοῖς ἐνέσκηψεν, ὑφ' οὗ φθειρόμενοι οὐδεμίαν τῶν κακῶν θεραπείαν ἐπινοοῦντες χρησμῷ θρησκεύειν τὸν μέγιστον θεόν, ὡς τοῦτο σωτήριον αὐτοῖς ὄν, ἔμαθον. πέμψαντες οὖν πρὸς τὸν Ἀσσυρίων βασιλέα πρέσβεις, ἐδέοντο ἱερεῖς αὐτοῖς ὧν ἔλαβεν αἰχμαλώτων τοὺς Ἰσραηλίτας πολεμήσας ἀποστεῖλαι

[289] A wasting plague seized them, and when they found no cure for it, they learned by the oracle that they should worship Almighty God, as their means to be saved. So they dispatched/sent to the king of Assyria envoys, asking him that some of the priests of the Israelite enemy/prisoners be sent

[162] καὶ συνεβούλευε κατοικεῖν [εἰς] ἣν ἕκαστος βούλεται πόλιν ἀποστέλλοντα μετὰ τῶν ἰδίων καὶ ἀνακτίζειν τὰ ἐδάφη καὶ κατοικεῖν

And he [Gadalias] urged them [those who fled the seige of Jerusalem] to dwell in whatever city they pleased, and to send men along with his own servants to reclaim the land, and to rebuild their houses and live there

[191] ἡ δὲ φυλακῇ τῶν παρὰ Πέρσαις νόμων, οἳ τοῖς ἀλλοτρίοις βλέπεσθαι τὰς γυναῖκας ἀπηγορεύκασιν, οὐκ ἐπορεύετο πρὸς τὸν βασιλέα, καὶ πολλάκις τοὺς εὐνούχους ἀποστέλλοντος πρὸς αὐτὴν οὐδὲν ἧττον ἐνέμεινεν παραιτουμένη τὴν ἄφιξιν

[191] But, in deference to the Persian laws which forbid wives to [be] see[n by] outsiders, she [Astee, the queen wife of Artaxeres, son of the late Xerxeres] did not go to the king and, though eunuches were sent to her several times, she stayed away and refused to come

[317] Ἀλέξανδρος δ' εἰς Συρίαν παραγενόμενος Δαμασκὸν αἱρεῖ καὶ Σιδῶνος κρατήσας ἐπολιόρκει Τύρον; ἠξίου τε ἀποστείλας γράμματα πρὸς τὸν τῶν Ἰουδαίων ἀρχιερέα συμμαχίαν τε αὐτῷ πέμπειν καὶ ἀγορὰν τῷ στρατεύματι παρασχεῖν καὶ ὅσα Δαρείῳ πρότερον ἐτέλουν δῶρα τούτῳ διδόναι τὴν Μακεδόνων φιλίαν ἑλομένους

[317] Alexander came into Syria and took Damascus; and, after defeating Sidon, he besieged Tyre; then he sent a letter to the Jewish high priest asking him for some support and to supply his Jewish army with provisions, and to forward the gifts he had formerly sent to Darius; saying that if he decided to side with the Macedonians he would never repent of doing so

[205] ὁ δὲ Πτολεμαῖος πέμψας πρὸς τὸν Ὑρκανὸν θαυμάζειν ἔλεγεν, πῶς ἀποσταλεὶς πρὸς αὐτὸν ὑπὸ τοῦ πατρὸς

[205] Ptolemy dispatched to/sent for Hyrcanus, expressing surprise he had not yet presented himself, having been sent to him by his father

[401] παραγενόμενος οὖν εἰς Ἀντιόχειαν παρώξυνεν αὐτὸν ἐπὶ τὸν Ἰούδαν, κατηγορῶν ὡς πολλὰ μὲν ὑπ' αὐτοῦ πεπόνθοι κακά, πλείω δὲ γένοιτ' ἄν, εἰ μὴ προκαταληφθείη καὶ δοίη δίκην δυνάμεως ἐπ' αὐτὸν ἰσχυρᾶς ἀποσταλείσης.

[401] Going to Antioch he [Alcimus] roused him [king Demetrius] against Judas, alleging that he endured many woes on account of him, unless powerful forces against him were sent.

23] οἱ δὲ φυγάδες καὶ οἱ ἀσεβεῖς ὁρῶντες τὸν Ἰωνάθην καὶ τοὺς σὺν αὐτῷ μετὰ πολλῆς ἀδείας ἐνδιατρίβοντας τῇ χώρᾳ διὰ τὴν εἰρήνην πέμπουσιν πρὸς Δημήτριον τὸν βασιλέα, παρακαλοῦντες ἀποστεῖλαι Βακχίδην ἐπὶ τὴν Ἰωνάθου σύλληψιν

[023] And the fugitives and the wicked, having appointed Jonathan and those with him, but being interested in the country for peace, they implored Demetrius the king to send Bacchides to arrest of Jonathan

[126] Πτολεμαῖος ὁ Μενναίου...πέμψας τὸν υἱὸν Φιλιππίωνα εἰς Ἀσκάλωνα παρὰ τὴν Ἀριστοβούλου γυναῖκα ἐκέλευσεν αὐτῇ συναποστέλλειν τὸν υἱὸν Ἀντίγονον καὶ τὰς θυγατέρας

[126] ... Ptolemy, the [son of] Mennaeus...dispatched/sent his son Philippion to Aristobulus's wife, asking her to send back with him her son Antigonus and her daughters / and she chose to send her son Antigonus and his daughters.

[193] καὶ ἐν τῷ ἔγγιστα ἐν Ἀλεξανδρείᾳ πολέμῳ μετὰ χιλίων πεντακοσίων στρατιωτῶν ἧκεν σύμμαχος καὶ πρὸς Μιθριδάτην ἀποσταλεὶς ὑπ' ἐμοῦ πάντας ἀνδρείᾳ τοὺς ἐν τάξει ὑπερέβαλεν

[193] [Hyrcanus] came to our help in the last Alexandrian war, with fifteen hundred soldiers, and when he was sent by me to Mithridates, showed himself braver than any others in the ranks

[299] πέρας δ' οὐδὲν ὁρῶν τῶν περιεστώτων κακῶν ἔγνω πάλιν εἰς Ῥώμην ἀποστέλλειν, εἴ τι δύναιτο μετριώτερον εὑρεῖν διά τε τῶν φίλων καὶ πρὸς αὐτὸν Καίσαρα τὴν ἐντυχίαν ποιησάμενος

[299] Seeing no end to the troubles surrounding him, he [Herod] again decided to send envoys to Rome, to see whether they could mollify Caesar by speaking [to him] directly

[300] ἀφίκετο εἰς τὴν Ῥώμην πρεσβεία Ἰουδαίων Οὐάρου, τὸν ἀπόστολον αὐτῶν τῷ ἔθνει ἐπικεχωρηκότος ὑπὲρ αἰτήσεως αὐτονομίας. καὶ ἦσαν οἱ μὲν πρέσβεις οἱ ἀποσταλέντες γνώμῃ τοῦ ἔθνους πεντήκοντα; συνίσταντο δὲ αὐτοῖς τῶν ἐπὶ Ῥώμης Ἰουδαίων ὑπὲρ ὀκτακισχίλιοι.

[300] There arrived in Rome an embassy of the Judeans of Varus, the apostles from their nation who have come with a request for autonomy. And the embassy who sent the opinion of the nation were fifty; and they were joined by the Roman Judeans of eight thousand.

[176] διὰ τάδε οὖν καὐτὸς ὑπὸ πολλῶν τῶν κλοπῶν διεφθαρμένοις τοῖς ὑποτελέσιν προμηθὲς εἶναι μὴ συνεχὲς ἐξαποστέλλειν τοὺς ἡγησομένους

So this is why I take care; not for new governors; for my subjects, who are oppressed enough already; for sending them new governors would add to their distress

[201] ταῦτα πεπράξεται μὲν ᾗπερ ἀποσημαίνει τοῦ θεοῦ τὸ ἐξαποστεῖλαν τουτονὶ τὸν ὄρνιν.

[201] This will be done by God who sent this horn as a sign.

[236] Κλαύδιος δέ, ἠπίστατο γὰρ μεθ' οἵας αὐθαδείας ἀποσταλεῖεν, καὶ πρὸς τὸ παρὸν γνώμῃ τῇ αὐτῶν ἐπὶ τὸ μετριώτερον τρεπόμενος ...

[236] Claudius, though he was aware of the arrogance the senate had sent, still took their advice and behaved more moderately ...

[292] Τούτοις μὲν δὴ τοῖς διατάγμασιν εἰς Ἀλεξάνδρειάν τε καὶ τὴν οἰκουμένην πᾶσαν ἀποσταλεῖσιν ἐδήλωσεν ἣν περὶ Ἰουδαίων ἔχοι γνώμην Κλαύδιος Καῖσαρ

[292] Claudius Caesar sent to Alexandria and to the whole world his declaration of the apostasy concerning the Jews.

[8] οἱ δὲ ἐπιτρέψειν αὐτοῖς ἔφασαν ἀποστεῖλαι τοὺς πρέσβεις,* εἰ λάβοιεν τοὺς παῖδας ὁμηρεύσοντας. ὑπακουσάντων δ' ἑτοίμως ἐκείνων καὶ δόντων ἐξεπέμφθησαν οἱ πρέσβεις*

[8] And they agreed to allow them to send *envoys/ambassadors provided they had received their children/sons as hostages. Having agreed, and given the hostages, the *envoys were sent forth.

2.49 Ἑλένη, δὲ ἡ τοῦ βασιλέως μήτηρ...ἐπιθυμίαν ἔσχεν εἰς τὴν Ἱεροσολυμιτῶν πόλιν ἀφικομένη τὸ πᾶσιν ἀνθρώποις περιβόητον ἱερὸν τοῦ θεοῦ προσκυνῆσαι καὶ χαριστηρίους θυσίας προσενεγκεῖν. ἐδεῖτό τε τοῦ παιδὸς ἐπιτρέψαι, [50] τοῦ δὲ πάνυ προθύμως τῇ μητρὶ παρακαλούσῃ κατανεύσαντος καὶ πολλὴν παρασκευὴν τῶν εἰς τὴν ἀποστολὴν ἑτοιμασαμένου καὶ χρήματα πλεῖστα δόντος, καταβαίνει εἰς τὴν Ἱεροσολυμιτῶν πόλιν προπέμποντος ἐπὶ πολὺ τοῦ παιδός.

2.49 Helena, the king's mother...felt a desire to go to the city of Jerusalem to worship and offer her thank-offerings at the temple of God, famous among all people. When she asked her son's permission to go, [50] he willingly gave consent and made great preparations for her mission and gave her a lot of money; and then he came down to the city of Jerusalem, having much anticipation like a child.