The works of Philo : complete and unabridged / translated by C.D. Yonge. [print]

On the creation Allegorical interpretation, I Allegorical interpretation, II Allegorical interpretation, III On the Cherubim On the birth of Abel and the sacrifices offered by him and by his brother Cain That the worse is wont to attack the better On the posterity of Cain and his exile On the giants On the unchangeableness of God On husbandry Concerning Noah's work as a planter On drunkenness On the prayers and curses uttered by Noah when he became sober On the confusion of tongues On the migration of Abraham Who is the heir of divine things On mating with the preliminary studies On flight and finding On the change of names On dreams, that they are God-sent On Abraham On Joseph On the life of Moses, I On the life of Moses, II The Decalogue The special laws, I The special laws, II The special laws, III The special laws, IV On the virtues On rewards and punishments Every good man is free On the contemplative life or suppliants On the eternity of the world Flaccus Hypothetica : apology for the Jews On providence : fragment I On providence : fragment II On the embassy to Gaius : the first part of the treatise on virtues Questions and answers on Genesis, I Questions and answers on Genesis, II Questions and answers on Genesis, III.

While it would not be correct to say that Philo's works have been "lost"--Scholars have always known and used Philo--they have essentially been "misplaced" as far as the average student of the Bible is concerned. Now the translation of the eminent classicist C.D. Yonge is available in an affordable, easy-to-read edition, with a new foreword and newly translated passages, and containing supposed fragments of Philo's writings from ancient authors such as John of Damascus. The title and arrangement of the writings have been standardized according to scholarly conventions. A contemporary of Paul and Jesus, Philo Judaeus, of Alexandria, Egypt, is unquestionably among the most important writers for historians and students of Hellenistic Judaism and early Christianity. Although Philo does not explicitly mention Jesus, or Paul, or any of the followers of Jesus, Philo lived in their world. It is from Philo, for example, that we learn about how, like the Gospel of John, Jews (and Greeks) in the Greco-Roman world spoke of the creative force of God as God's Logos. Philo, too, employs interpretive strategies that parallel those of the author of Hebrews. Most scholars would agree that Philo and the author of Hebrews are drawing from the same, or at least similar, traditions of Hellenistic Judaism. With these kind of connections to the world of Judaism and early Christianity, Philo cannot be ignored.

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