Volume VI: On Abraham. On Joseph. Moses I and II.

by Philo of Alexandria, F.H. Colson (Translator)

The philosopher Philo was born about 20 BCE to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I-III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

Genres: Philosophy, Classics, Theology

640 pages, Hardcover

First published January 1, 1935

About the author

Philo (20 B.C.–50 A.D.), known also as Philo of Alexandria (Greek: Φίλων ὁ Ἀλεξανδρεύς, Hebrew: ידידיה הכהן Yedidia Hacohen), Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria.

Philo used philosophical allegory to attempt to fuse and harmonize Greek philosophy with Jewish philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for several Christian Church Fathers, but he has barely any reception history within Judaism. "The sophists of literalness," as he calls the literalist Jews,[1] "opened their eyes superciliously" when he explained to them the marvels of his exegesis. He believed that literal interpretations of the Hebrew Bible would stifle mankind's view and perception of a God too complex and marvelous to be understood in literal human terms.

Some scholars hold that his concept of the Logos as God's creative principle influenced early Christology. Other scholars, however, deny direct influence but say both Philo and Early Christianity borrow from a common source. For Philo, the Logos was God's "blueprint for the world", a governing plan.

The few biographical details concerning Philo are found in his own works, especially in Legatio ad Gaium ("embassy to Gaius"), and in Josephus. The only event in his life that can be determined chronologically is his participation in the embassy in which the Alexandrian Jews were sent to the emperor Caligula at Rome as the result of civil strife between the Alexandrian Jewish and Greek communities. This occurred in the year 40 CE.

Reviews

[Tyler Horton · Rating 5 out of 5]

Really a fun volume. If you are getting stuck in the slog of earlier volumes...keep going.

[Justin · Rating 4 out of 5]

This is Vol. 6 of Loeb's series on Philo of Alexandria, featuring "On Abraham. On Joseph. On Moses."

While Philo was a skeptic who correctly pointed out many instances where the Old Testament was properly considered as allegory, he seems here more inclined to treat with his subjects as historical personages.