Footnotes to How to read Philo.

1. The scanty remains of Judaeo-Hellenistic literature (except Philo and some Septuagintal writings) have been collected and translated in J. H. Charlesworth (ed.), The Old testament Pseudepigrapha, volume 2, London 1985.

2. In the Claremont Philo Research Project. See B. L. Mack, "Exegetical traditions in Alexandrian Judaism: a program fro the analysis of the philonice corpus", Studia Philonica 3 (1974-75) 71-112; "Philo Judaeus and exegetical traditions in Alexandria", Aufstieg und Niedergang der romischen Welt (henceforth ANRW) II 21.1, Berlin, 227-271.

3. La révélation d'Hermès Trismégiste, volume 2: Le dieu cosmique, Paris 1949,19812, 519.

4. S. Sandmel, Philo of Alexandria: an introduction, New York 1979; 'Philo Judaeus: an introduction to the man, his writings, and his significance' ANRW II 21.1,3-46. P. Borgen, 'Philo of Alexandria: a critical and synthetical survey of research since World War II', ANRW II 21.1, 98-154; 'Philo of Alexandria' in M. E. Stone (ed), Jewish writings of the second temple period, Compendia Rerum Iudaicarum ad Novum Testamentum II 2, Assen, 233-282.

5. H. L. Goodhart and E. R. Goodenough, A general bibliography of Philo, New Haven 1938. E. Hilgert, 'Bibliographia Philoniana 1935-1981', ANRW II 21.1,47-97

6. R. Radice, Filone di Alessandria: bibliografia generale 1937-1982, Naples 1983. This invaluable work should be translated and made available to readers of English.

7. J. Leisegang, Indices ad Philonis Alexandrini opera, Philonis Alexandrini quae supersont, volume 7, Berlin 1926-30, repr. 1962. G. Mayer, Index Philoneus, Berlin 1974. Unfortunately the last-named work is not complete (even for the Greek Philo), for the Greek fragments (Hypothetica, De Providentia, Questiones) are not included.

8. 'Sachweiser zu Philo', in L. Cohn et alii, Philo vom Alexandreia: die Werke in deutscher Ubersetzung, volume 7, Berlin 1964, 386-411.

9. Biblia Patristica: supplément Philon d'Alexandrie, Paris 1982.

10. The best list we have is found in Leisegang, Indices 3-26.

11. The best one can do is consult the indices prepared by various translators (for De animalibus see Terian, for De providentia Hadas-Lebel, for the Questiones Marcus).

12. H. Box, Philonis Alexandrini In Flaccum, London 1939, New York 19792; E.Smallwood, Philonis Alexandrini Legatio ad Gaium, Leiden 1961, 19702; A Terian, Philonis Alexandrini De animalibus, Chico, California 1981; D. Winston and J. Dillon (ed.), Two treatises of Philo of Alexandria: a commentary on De gigantibus and Quod Deus immutabilis sit, California 1982.

13. Note especially vol. 4 (De sacrificiis by A Méasson), vol. 13 (De confusione linguarum by J. G. Kahn), vol 14 (De migratione Abrahami by J. Cazeaux), vol. 15 (Quis rerum divinarum heres sit by M. Harl), vol. 16 (De congressu by M. Alexandre), vol. 17 (De fuga et inventione by E. Starobinski-Safran), vol. 23 (De decalogo by V. Nikiprowetzky), vol. 24 (De specialibus legibus I-II by S. Daniel), vol. 25 (De specialibus legibus III-IV by A Mosès), vol. 28 (Quod omnis probus liber sit by M. Petit), vol. 30 (De aeternitate mundi by R. Arnaldez), vol. 35 (De Providentia by M. Hadas-Lebel).

14. Leiden 1977.

15. Philo of Alexandria and the Timaeus of Plato, Leiden 1986 (revised edition of diss. Free University Amsterdam, 1983).

16. 'Critical survey' ANRW II 21.1, 150. See also Runia 528-546.

17. The results of the most recent research have not yet been incorporated in the surveys listed in n.4. See now J. Cazeaux, La trame et la chaîne: ou les structures littéraires et l'exégèse dans cinq des traités de Philon d'Alexandrie, Leiden 1983; 'Philon d'Alexandrie, exégète ANRW II 21.1,156-226; and D. T. Runia, 'The structure of Philo's alleggorical tratises', Vig. Chr. 38 (1984) 209-256; 'Further observations on the structure of Philo's allegorical treatises', Vig. Chr. 40 (1986).

18. These too have not yet been fully incorporated in the surveys. See D. T. Runia, 'Philo's De aeternitate mundi: the problem of its interpretation', Vig. Chr. 35 (1981) 105-151; A. Terian, 'A critical introduction to Philo's dialogues', ANRW II 21.1, 272-294.

19. As V. Nikiprowetzky has convincingly shown; see above n. 14.

20. For a brief account of this doctrine see J. Dillon, The Middle Platonists, London 1977,3-5.

21. Cf. H. J. Krämer, Der Ursprung des Geismetaphysik, Amsterdam 1964, 271-273; Dillon, Middle Platonists 159; H. Tarrant, Scepticism or Platonism?: the philosophy of the Fourth Academy, Cambridge 1985,169.

22. Cf. H. R. Moehring, ' Arithmology as an exegetical tool in the writings of Philo of Alexandria', SBL Seminar Papers, series 13, Missoula 1978, 200 ff.

23. For discussions and references to further literature see A. D. Nock, Essays on religion and the ancient world, Oxford 1972, 416-430; M. Hengel, Judaism and Hellenism, London 1974, 1.295ff.; G. Bertram in G. Kittel (ed.), Theological Dictionary of the New Testament, Grand Rapids 1964-76, 8.618-619.

24. See above n. 7. Consultation of Radice's bibliography reveals that the only discussion of the term in the last 45 years is by Boyancé in his article 'Le dieu très haut chez Philon' in Melanges d'histoire des religions offerts à H. C. Puech, Paris 1974, 139-149. Boyancé briefly discusses Philo's use of the title as an introduction to a much broader discussion of Philo's philosophical theology. The relation laid between theos hypsistos and an Aristotelian unmoved mover is Boyancé's, not Philo's work.

25. Legum allegoria 3.24, 3.82, De posteritate Caini 89, De plantatione 59, De ebrietate 105, De congressu 58, De mutatione nominum 202, In Flaccum 46, Legatio ad Gaium 157, 278. 317.

26. The index to Marcus' translation suggests two references to 'God most high', at QG 2.62 and 3.34. The original Greek of the first reference has been preserved by Eusebius and reads ton anwtatw (qeon) (text in F. Petit, Questiones in Genesim at in Exodum: fragmenta graeca, Les oeuvres de Philon d'Alexandrie, vols. 33, Paris 1978, 116). The second reference is similar.

27. Unless in De plantatione we see a subtle thematic connection between mountain (oroj) in Ex. 15:17 quoted in § 52, and boundaries (oria) and God the most high (upsistoj) in Deut. 32:8,quoted in § 59; but 'universal Ruler' (panegemonoj) in § 58 is a paraphrase of Lord (kyriou) in Deut. 32:9, not upsistoj in the previous verse.

28. Cf. Smallwood, Legatio ad Gaium 241.