The Nazarene Way of Essenic Studies
~ Philo of Alexandria~

Philo wrote Rules for the Allegorical Interpretation of Scripture.


Philo “the Jew” of Alexandria wrote several hundred philosophical and religious essays during the first half of the first century. Many, but not all, survived. From those that are still extant, scholars conclude that Philo’s primary purpose in writing was to merge Mosaic Judaism with Pythagorean philosophy. Clement of Alexandria (c.150 - 215) provided support for this conclusion; he referred to Philo “the Jew” as “the Pythagorean.” 

Equally important to his legacy, Philo aggressively promoted the allegorical interpretation of scripture. He left “Rules for Allegory” to be used in writing, identifying, and interpreting allegorical phrases and stories.  

Philo’s favorite word was kratistos; he used it more than two hundred times in his essays that have survived. The Greek, kratistos, is usually translated as, most excellent.


 Gospel writer Luke opened his two-volume “History of Christianity” (Luke-Acts) by addressing them to: kratistos (most excellent) Theophilus. Josephus opened his “Jewish Wars” and “History of the Jews” (Antiquities) by addressing them to: kratistos (most excellent) Epaphroditus.

                 Theo-philus, literally, is god-love; however, also valid is God of Love.

                Epaphroditus is translated, Beloved of Goddess.

 Looking at the meanings attached to Theophilus and Epaphroditus, it seems that both Luke and Josephus addressed their respective “histories” to the same person: God of Love, Beloved of Goddess.

 Careful, objective examination of the methodology employed by both Luke and Josephus leads to a surprising conclusion: 1) Both were following Philo’s “Rules for Allegory” when they wrote their histories; 2) Luke and Josephus collaborated to create clues that accomplish a single goal: They reveal to all who succeed in accurately interpreting their histories, the historical identities of those who were called, Jesus and Mary Magdalene.


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