Relevant bibliographies by topics / Jews in Alexandria

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Jews in Alexandria'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Jews in Alexandria"

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Paget, James Carleton. "Clement of Alexandria and the Jews." Scottish Journal of Theology 51, no. 1 (February 1998): 86–98. http://dx.doi.org/10.1017/s003693060005002x.

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Did Justin Martyr really have a conversation with Trypho the Jew as he states that he did in hisDialogue with Trypho?And even if he did not, does this text, indirectly at least, give evidence of genuine contact between Christians and Jews? When Tertullian in hisAdversus Judaeosreviled Jews for their failure to understand the scriptures in the way he did, was he in fact reviling Jews known to him who actually disagreed with him? Or put another way, do the accusations he makes against Jews give evidence of an ongoing debate with that ancient community?
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Forger, Deborah. "Divine Embodiment in Philo of Alexandria." Journal for the Study of Judaism 49, no. 2 (February 27, 2018): 223–62. http://dx.doi.org/10.1163/15700631-12491160.

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AbstractBecause later polemics established Jews and Christians as binary opposites, distinguished largely by their views on God’s body, scholars have not sufficiently explored how other Jews in the early Roman period, who stood outside the Jesus movement, conceived of how the divine could become embodied on earth. The first-century Jewish philosopher Philo of Alexandria often operates as the quintessential representative of a Jew who stressed God’s absolute incorporeality. Here I demonstrate how Philo also presents a means by which a part of Israel’s God could become united with human materiality, showing how the patriarchs and Moses function as his paradigms. This evidence suggests that scholarship on divine embodiment has been limited by knowledge of later developments in Christian theology. Incarnational formulas, like that found in John 1:14 were not the only way that Jews in the first and second centuryCEunderstood that God could become united with human form.
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VAN DER HORST, PIETER W. "The first pogrom: Alexandria 38 CE." European Review 10, no. 4 (October 2002): 469–84. http://dx.doi.org/10.1017/s1062798702000388.

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The first pogrom documented in history took place in Alexandria in the year 38 CE. The only document describing this event is an eyewitness account by the Jewish philosopher Philo of Alexandria. It is a problematic source because the concern of the author is largely theological and also because he fails to inform the reader about the causes of the violence. These causes must be sought in the combination of a growing tendency among Alexandrian intellectuals to depict Jews as criminal misanthropes, and the Jewish tendency to side with the Roman occupiers of Egypt.
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GOLDHILL, SIMON. "WHAT HAS ALEXANDRIA TO DO WITH JERUSALEM? WRITING THE HISTORY OF THE JEWS IN THE NINETEENTH CENTURY." Historical Journal 59, no. 1 (December 18, 2015): 125–51. http://dx.doi.org/10.1017/s0018246x15000047.

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ABSTRACTHistories of the Jews are a fundamental and polemical aspect of Christian and especially Protestant historiography in the nineteenth century. This article considers, in their context, the five most popular and influential multi-volume histories published in Britain, namely those of Henry Hart Milman, Heinrich Ewald, Arthur Penrhyn Stanley, Ernest Renan (the one significant – lapsed – Catholic historian in the tradition), and Emil Schürer. It shows how each of these major historians constructs an opposition between Alexandrian Judaism and Palestinian Judaism, a hierarchical opposition which denigrated Alexandrian Judaism as a betrayal or corruption of true religion because it depended on an assimilation of Jewishness and Greekness. The opposition of Greek and Jew was fundamental to nineteenth-century thought for a high intellectual tradition (most famously embodied in Matthew Arnold's categories of Hebraism and Hellenism). The Alexandrian Jews become for these historians an icon of a dangerous hybridity – despite the fact that the Septuagint, the Alexandrian Greek Bible, was the Bible of early Christianity. The article considers the different strategies adopted by these historians in response to this constructed opposition of Jerusalem and Alexandria, and its continuing implications for the historiography of the Hellenistic world.
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Pearson, Birger A. "Christians and Jews in First-Century Alexandria." Harvard Theological Review 79, no. 1-3 (July 1986): 206–16. http://dx.doi.org/10.1017/s0017816000020472.

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Krister Stendahl represents, to my mind, the very best of Scandinavian-style “realistic interpretation” of the Bible, resolutely faithful in his exegesis to the historical situation of the text and its author but then marvelously insightful in eliciting from the text a fresh and sometimes surprising address to contemporary issues in church and society. As is well known, it is precisely Stendahl's interest in relations between Jews and Christians (Jewish and Gentile) that has made so much of his New Testament work so stimulating and innovative. As it happens, though, his research has tended to concentrate geographically on that large sweep of territory “from Jerusalem and as far round as Illyricum.” What I want to do in this article in his honor is to explore an area relatively untouched by my teacher—Alexandria—in an effort to see if anything can be said of Jewish-Christian relations there in the first century. In doing this I must perforce extend our investigation mainly to noncanonical sources. Even so the task is formidable, for the first-century Alexandrian church is, as Stendahl says, something “about which we know nothing.” What follows is, therefore, largely a matter of inference, at least insofar as it bears upon first-century Christianity in Alexandria. Insofar as it bears upon first-century Judaism, that giant among Jewish exegetes and philosophers, Philo Judaeus, will play a substantial role.
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Pearce, Sarah. "Rethinking the Other in Antiquity: Philo of Alexandria on Intermarriage." Antichthon 47 (2013): 140–55. http://dx.doi.org/10.1017/s0066477400000307.

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AbstractThe fundamental traditions of Judaism preserve strict prohibitions against intermarriage with outsiders. The interpretation of such prohibitions in ancient Jewish literature provides our main evidence for Jewish attitudes towards intermarriage with non-Jews, and underpins discussions about the marital habits of ancient Jews. While the scriptural commentary of the Jewish philosopher, Philo of Alexandria, represents a substantial body of material on this topic, scholars remain very divided in their interpretation of his attitudes and their significance for Jewish intermarriage in antiquity, a problem compounded by the absence of detailed studies of Philo's evidence. This article explores Philo's reading of the prohibitions against intermarriage in his commentaryOn the Special Laws,devoted to the rationalising of the laws of Moses, as represented in the Greek Pentateuch. It argues that Philo's interpretation of the prohibitions against intermarriage does not resolve questions about the relative prevalence or absence of Jewish intermarriage in Philo's era. But, through his actualisation and rationalisation of the prohibitions, exploiting the rich resources of the Greek intellectual tradition, Philo underlines the crucial importance of these prohibitions for his contemporaries, as a means of preserving the Jewish community and its foundations in the monotheistic tradition.
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Greenfield, Noah, and Steven Fine. "“Remembered for Praise”: Some Ancient Sources on Benefaction to Herod's Temple." IMAGES 2, no. 1 (2008): 166–71. http://dx.doi.org/10.1163/187180008x408663.

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AbstractThe Temple of Jerusalem was reconstructed and enlarged under the patronage of Herod the Great beginning in 20/19 BCE. This essay assembles epigraphic sources from Jerusalem and literary sources preserved in the writings of Flavius Josephus and the ancient rabbis for benefaction to the Temple by individual wealthy Jews. Donors from as far afield as Rhodes, Alexandria and Adiabene may be identified, with Nicanor of Alexandria and Queen Helena and her son Monobazus of Adiabene appearing in archaeological remains, Josephus and rabbinic literature. This corpus provides a controlled example of ways that literary sources of various genre and archaeological remains may be placed in conversation so as to elicit historical evidence that may be of use to students of Jewish and general Roman antiquity.
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Karpozilos, Kostis. "Review of Rika Benveniste's, Αυτοί που επέζησαν; Dimitris Kousouris', Δίκες των δοσίλογων, 1944-1949; Menelaos Haralabidis', Δεκεμβριανά 1944; Polymeris Voglis', Η αδύνατη επανάσταση." Historein 15, no. 2 (July 17, 2016): 68. http://dx.doi.org/10.12681/historein.8753.

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<p>Rika Benveniste. Αυτοί που επέζησαν: Αντίσταση, εκτόπιση, επιστροφή. Θεσσαλονικείς Εβραίοι στη δεκαετία του 1940 [Those who survived: Resistance, deportation, return. Thessaloniki Jews in the 1940s]. Athens: Polis, 2014. 444 pp.<br />Dimitris Kousouris. Δίκες των δοσίλογων 1944-1949: Δικαιοσύνη, συνέχεια του κράτους και εθνική μνήμη [Trials of the collaborators, 1944-49: justice, state continuity and national memory]. Athens: Polis, 2014. 688 pp.<br />Menelaos Haralabidis. Δεκεμβριανά 1944: Η μάχη της Αθήνας [December events, 1944: The battle of Athens]. Athens: Alexandria, 2014. 374 pp.<br />Polymeris Voglis. Η αδύνατη επανάσταση: Η κοινωνική δυναμική του εμφυλίου πολέμου [The impossible revolution: the social dynamics of civil war]. Athens: Alexandria, 2014. 424 pp.</p>
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Klawans, Jonathan. "Identities Masked: Sagacity, Sophistry and Pseudepigraphy in Aristeas." Journal of Ancient Judaism 10, no. 3 (May 19, 2019): 395–415. http://dx.doi.org/10.30965/21967954-01003005.

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The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.
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Birnbaum, Ellen. "Two Millennia Later: General Resources and Particular Perspectives on Philo the Jew." Currents in Biblical Research 4, no. 2 (February 2006): 241–76. http://dx.doi.org/10.1177/1476993x06059010.

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Twenty centuries after he lived, Philo is regarded by scholars in many disciplines as an important and intriguing subject of study. Extensive print and electronic resources are available to facilitate and inform Philonic research. Fifty years ago, writers debated whether Philo—long neglected by mainstream Jewish tradition—was more fundamentally a Jew or a Greek. To illuminate this issue, these writers often focused on possible Jewish and/or Greek sources of Philo’s ideas and examined his ideas in relation to Jewish and/or Greek parallels. In recent works, however, scholars have probed the complexity of Philo’s Jewish identity from a wider range of perspectives. These include describing what constitutes Philo’s Judaism (‘the descriptive approach’); examining how he deals with Jewish and universal aspects of certain themes (‘the thematic approach’); comparing his ideas to Jewish and other traditions to see how he uses these traditions (‘the comparative approach’); studying how he presents Jews and Judaism to create a positive impression among his readers (‘the presentational approach’); and taking into account the socio-political context of first-century Alexandria to explore his attitudes about Jews and others, to find reflections of contemporary circumstances in his works or to explore the relationship between his exegetical and historical writings (‘the socio-political approach’). Generally considered by scholars today to have been a loyal and observant Jew, Philo is occasionally being integrated into broader studies of the Second Temple period and of Diaspora Jews during that time, and he has also been included in surveys of Jewish topics from the Bible to the present.
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Dissertations / Theses on the topic "Jews in Alexandria"

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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CE." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849731/.

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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized. The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc849731/.

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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized. The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Wang, Shichao. "Les relations entre les étrangers et les autochtones à l'époque hellénistique : les modèles d'intégration des étrangers dans l'Empire lagide." Thesis, Paris Sciences et Lettres (ComUE), 2016. http://www.theses.fr/2016PSLEE003/document.

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Mes travaux en vue de l’obtention d’un doctorat français portent sur les communautés étrangères dans l’Empire lagide. Cette recherche concerne l’identité ethnique des Juifs, des Grecs, des Syriens dans la société égyptienne de l’époque hellénistique et le problème de l’acculturation, plus exactement, des transferts culturels entre ces groupes d’immigrés et la population locale, entre dominants et dominés. Le problème des relations entre Juifs et Grecs, d’une part, est entre Juifs de Palestine et Juifs des différentes diasporas méditerranéennes, d’autre part, occupe une partie importante de ma réflexion, notamment en raison de l’hellénisation qui a marqué l’ethnogenèse des Juifs. Les enjeux des migrations et des transferts culturels est un thème crucial, qui traverse les millénaires, et qui reste aujourd'hui, plus que jamais, d'actualité. A l'époque hellénistique, de nombreux groupes ethniques vivent en diasporas au bord de la Méditerranée orientale. Les plus nombreux sont, par ordre décroissant, les Hellènes, les Juifs, les Phéniciens, les Égyptiens, les Éthiopiens, les Libyens, les Syriens. En prenant l'Empire lagide comme exemple, je me propose d'analyser les relations interethniques de ces groupes et leur différents modes d'intégration et d’acculturation dans le processus d'hellénisation. L'Empire lagide, à son apogée au IIIe siècle av. J.-C, comprend l’Égypte, la Palestine, la Cyrénaïque et les îles égéennes. Il offre donc un objet d'études privilégié en raison de sa situation au carrefour des routes commerciales qui orientent les migrations individuelles et collectives, mais aussi en raison d’une documentation particulièrement riche et variée
My thesis for obtaining a French doctorate address the foreign communities in the Ptolemaic Empire. This research concerns the ethnic identity of Jews, Greeks, Syrians, Egyptians in the Ptolemaic society in the Hellenistic period and their problems of th eacculturation, more precisely, of cultural transfer between immigrant groups and the local population, between dominant and dominated. The relationship between Jews and Gentiles, that, on one hand, is between Jews and Jews of Palestine of different Mediterranean diaspora, on the other hand, is an important part of my reflection, especially due to the Hellenization that marked ethnogenesis Jews.The issue of migration and cultural transfers is a crucial theme that runs through several millennia, and remains today, more than ever relevant. In the Hellenistic period, many ethnic groups live in diasporas in eastern edge of the Mediterranean. The most numerous are, in descending order, Greeks, Jews, Phoenicians, Egyptians,Ethiopians, Libyans, Syrians, etc. Taking the Ptolemaic Empire as an example, I propose to analyze the ethnic relationship of these groups and their different modes of integration and acculturation in the process of Hellenization. The Ptolemaic Empire at its peak in the third century BC, including Egypt, Palestine, Cyrenaica and the Aegean islands. It therefore offers a privileged object of study because of its location, which is at the crossroads of trade routes that guide individual and collective migration, but also due to a particularly rich and varied historical documentation
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Schütrumpf, Alexandra [Verfasser], Jens [Akademischer Betreuer] Beckmann, and Vladimir [Akademischer Betreuer] Azov. "Synthese multivalenter Organophosphonsäuren und - silanole. Neue Bausteine in der supramolekularen Chemie / Alexandra Schütrumpf. Gutachter: Jens Beckmann ; Vladimir Azov. Betreuer: Jens Beckmann." Bremen : Staats- und Universitätsbibliothek Bremen, 2013. http://d-nb.info/1072078937/34.

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Schütze, Alexandra [Verfasser], and Jens W. [Akademischer Betreuer] Fischer. "Der Einfluss des Hyaluronsäure-Systems auf die Strahlenempfindlichkeit von Tumorzellen / Alexandra Schütze. Betreuer: Jens W. Fischer." Duisburg, 2016. http://d-nb.info/109991020X/34.

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Schiekofer, Claudia Alexandra [Verfasser], and Jens [Akademischer Betreuer] Kelm. "Zehn-Jahresergebnisse des Aesculap Schraubringes SC : Eine klinische und EBRA-gestützte Nachuntersuchung / Claudia Alexandra Schiekofer. Betreuer: Jens Kelm." Saarbrücken : Saarländische Universitäts- und Landesbibliothek, 2014. http://d-nb.info/1056906901/34.

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Atici, Eva [Verfasser], and Jens [Akademischer Betreuer] Schittenhelm. "Die Expression von Cofilin und seine Analyse in höhergradigen adulten und pädiatrischen Gehirntumoren / Eva Alexandra Atici ; Betreuer: Jens Schittenhelm." Tübingen : Universitätsbibliothek Tübingen, 2017. http://d-nb.info/1199393614/34.

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Friske, Alexandra [Verfasser], Heinz-Adolf [Akademischer Betreuer] Schoon, Heinz-Adolf [Gutachter] Schoon, Jens [Akademischer Betreuer] Werner, Jens [Gutachter] Werner, and Maximilian [Gutachter] Bockhorn. "Einfluss des Histondeacetylase-Inhibitors 4-Phenylbutyrat auf das Wachstum des experimentell-induzierten Pankreaskarzinoms / Alexandra Friske ; Gutachter: Heinz-Adolf Schoon, Jens Werner, Maximilian Bockhorn ; Heinz-Adolf Schoon, Jens Werner." Leipzig : Universitätsbibliothek Leipzig, 2015. http://d-nb.info/1239566700/34.

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Ralevski, Alexandra [Verfasser], and Jens [Gutachter] Brüning. "The role of FMT and FIS1A in mitochondrial morphology and salt stress in Arabidopsis thaliana / Alexandra Ralevski ; Gutachter: Jens Brüning." Köln : Universitäts- und Stadtbibliothek Köln, 2016. http://d-nb.info/1121745288/34.

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Gersing, Alexandra Sophia [Verfasser], and Jens [Akademischer Betreuer] Fiehler. "T2*-gewichtete Sequenzen in der akuten Schlaganfalldiagnostik im Mausmodell : Verbesserung der MRT-Bildgebung bei früher zerebraler Ischämie / Alexandra Sophia Gersing. Betreuer: Jens Fiehler." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2013. http://d-nb.info/1045024562/34.

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Books on the topic "Jews in Alexandria"

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Horst, Pieter Willem van der. Philo's Flaccus: The first pogrom. Leiden: Brill, 2007.

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Pieter Willem van der Horst. Philo's Flaccus: The first pogrom. Atlanta: Society of Biblical Literature, 2005.

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Growing up Jewish in Alexandria: The story of a Sephardic family's exodus from Egypt. North Charleston: CreateSpace Independent Publishing Platform, 2014.

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Jewish exegesis and Homeric scholarship in Alexandria. Cambridge: Cambridge University Press, 2011.

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The Alexandrian riots of 38 C.E. and the persecution of the Jews: A historical reconstruction. Leiden: Brill, 2009.

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Gambetti, Sandra. The Alexandrian riots of 38 C.E. and the persecution of the Jews: A historical reconstruction. Leiden: Brill, 2009.

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Galimidi, Frédéric. Alexandrie sur Seine. Tarascon: Cousins de Salonique, 1999.

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1907-, Wolf Thea, ed. Zikhronot me-Aleksandriyah: Shalom la-milḥamot. 2nd ed. [Israel: ḥ. mo. l.], 1991.

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Aharoni, Ada. Dhikrayāt min al-Iskandarīyah. Shafā ʻAmr: Dār al-Mashriq, 1989.

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Nahmias, Joseph. Alexandrie, mémoires mêlées. Paris: Harmattan, 2004.

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Book chapters on the topic "Jews in Alexandria"

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Christ, Georg. "Transients? Jews in Alexandria in the late Middle Ages through Venetian eyes." In Expulsion and Diaspora Formation: Religious and Ethnic Identities in Flux from Antiquity to the Seventeenth Century, 195–216. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.relmin-eb.5.109167.

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van Loon, Hans. "The Role of the New Testament in Cyril of Alexandria’s Attitude towards Jews and Judaism." In The ‘New Testament’ as a Polemical Tool, 157–76. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783666593765.157.

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Niehoff, Maren R. "Roman Philosophy and the Jews." In Philo of Alexandria. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300175233.003.0004.

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This chapter details how Philo integrates the Jews into his philosophical treatises, which are of lively interest in Rome, where they had been discussed since Cicero. The Jews are moreover inscribed into contemporary discourses and presented as philosophers who live by both their ancestral tradition and the values of Roman Stoicism. The Jews are distinguished now from the Greeks and described by Roman notions. Indeed, Philo has speedily integrated into Roman culture, which he encountered during the embassy, and shown an exceptional intellectual curiosity. Philo's achievement is impressive, as he offers the first extant Roman interpretation of Judaism. Moreover, Philo's philosophy in his later treatises has implications for early Christianity, which turns in the mid-second century to philosophy in a Roman mode.
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"2 Origen of Alexandria." In Exegeting the Jews: The Early Reception of the Johannine “Jews”, 55–100. BRILL, 2016. http://dx.doi.org/10.1163/9789004316164_004.

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"4 Cyril of Alexandria." In Exegeting the Jews: The Early Reception of the Johannine “Jews”, 153–202. BRILL, 2016. http://dx.doi.org/10.1163/9789004316164_006.

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"2. The Jews in Alexandria." In Diaspora, 54–83. Harvard University Press, 2002. http://dx.doi.org/10.4159/9780674037991-002.

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"Jewish Survival In Late Antique Alexandria." In Jews in Byzantium, 257–69. BRILL, 2012. http://dx.doi.org/10.1163/ej.9789004203556.i-1010.35.

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"From Alexandria to Berlin:." In Jews and Theater in an Intercultural Context, 23–36. BRILL, 2012. http://dx.doi.org/10.1163/9789004227194_003.

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Barnhart, Joe E., and Linda T. Kraeger. "Paul and Two Jews of Alexandria." In In Search of First-Century Christianity, 45–49. Routledge, 2019. http://dx.doi.org/10.4324/9781315197180-6.

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Sterling, Gregory E. "Philo of Alexandria." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 299–316. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0015.

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Abstract:
The largest corpus of Jewish writings from the Second Temple period was preserved not by Jews, but by Christians. This chapter explores the transmission of the writings of Philo of Alexandria by using “historical contingency” to address why Christians preserved the works of Philo. It identifies four major contingencies: the destruction of the Alexandrian Jewish community in 115–117 CE, Origen’s move from Alexandria to Caesarea c. 232 CE and the impact on the Episcopal library, Philo’s role in the embassy of 38 CE and the later Latin translation of some of his works, and the adoption of a selection of Philo’s texts in the curriculum at Constantinople and the translation of selections from his work into Armenian. The preservation of Philo’s corpus was not a foregone conclusion in the first century CE. If any of these events had turned out differently, we would have lost the bulk or a significant portion of his writings.
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