Wissenschaftliche Untersuchungen zum Neuen Testament ∙ 2. Reihe

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Wissenschaftliche Untersuchungen zum Neuen Testament ∙ 2. Reihe

Herausgeber/Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors

Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ Janet Spittler (Charlottesville, VA)

J. Ross Wagner (Durham, NC)

519

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Testing and Temptation in Second Temple Jewish and Early Christian Texts

Edited by

Daniel L. Smith and Loren T. Stuckenbruck

Mohr Siebeck

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Daniel L. Smith, born 1982; BA Gordon College; MA and PhD University of Notre Dame;

since 2012 Associate Professor of New Testament at Saint Louis University, St. Louis, Missou- ri, U.S.A.

orcid.org/0000-0002-2268-5800

Loren T. Stuckenbruck, born 1960; BA Milligan College; MDiv and PhD Princeton Theological Seminar; since 2012 Chair of New Testament Studies (with Emphasis on Ancient Judaism) at Ludwig Maximilian University of Munich, Germany.

ISBN 978-3-16-155952-5 / eISBN 978-3-16-155953-2 DOI 10.1628/978-3-16-155953-2

ISSN 0340-9570 / eISSN 2568-7484

(Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Reihe)

The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie;

detailed bibliographic data are available at http://dnb.dnb.de.

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems.

The book was typeset by epline in Böblingen using Minion typeface, printed on non-aging paper by Laupp & Göbel in Gomaringen, and bound by Buchbinderei Nädele in Nehren.

Printed in Germany.

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Abbreviations . . . VII

Daniel L. Smith and Loren T. Stuckenbruck

Introduction . . . 1

Michael Francis

Philo of Alexandria on Testing and Temptation . . . 7

Madison N. Pierce

Testing and Being Tested in the Epistle to the Hebrews . . . 25

Loren T. Stuckenbruck

Eschatological Temptation the Enochic Way: A Note on 1 Enoch 94:5 . . . . 39

Todd R. Hanneken

Ten-Times-Tested Abraham in the Book of Jubilees . . . 45

Susanne Luther

Preparing for Temptation in a Culture of Mutual Ethical Responsibility . . 63

Tzvi Novick

Life as Test: Reflections on m. ’Abot 2:4 and Related Texts . . . 81

Andrew Bowden

“And the Mixed among Them Desired a Desire”: The Reception of

Desire in Numbers 11

LXX

in Greek Texts, Ending with the Apostle Paul . 93

Jan Willem van Henten

The Triangle of Testing in the Wilderness . . . 117

Daniel L. Smith

Testing the Child of God at the Beginning and until the End:

ΠΕΙΡΑΣΜΟΣ

and Theological Anthropology in Ancient Jewish

and Christian Texts . . . 141

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VI

Table of Contents

Susan R. Garrett

(Not) Knowing Where I’m Going: Ignorance and Agony for Jesus and Job 157

Benjamin G. Wright III

Unbridled Libido: Ben Sira and the Billy Graham Rule . . . 171

List of Contributors . . . 187

Index of Ancient Sources . . . 189

Index of Modern Authors . . . 207

Index of Subjects . . . 211

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Abbreviations

Abbreviations of primary and secondary sources follow The SBL Handbook of Style: For Biblical Studies and Related Disciplines, ed. Billie Jean Collins et al., 2nd ed. (Atlanta:

SBL, 2014).

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Introduction

Many Second Temple Jewish and early Christian writings show testing and temp- tation to be influencing human experience, from Eden to the eschaton. Though God is often presented as one who tests, testing is carried out by a wide range of figures, including Satan, Mastema, the people of God, and individual human beings. Sometimes, groups of people or individuals are tested; sometimes, God is described as being put to the test.

The essays in the present volume represent the fruit of a three-day conference on Testing and Temptation in Second Temple Jewish and Early Christian Texts, held at the Studienzentrum Josefstal in Schliersee, Germany, 20–22 May 2017.

We asked participants to reflect on the following questions: How did ancient in- terpreters react to texts that depict the God of Israel as testing, tested, or inter- vening on behalf of those undergoing a test? What assumptions do authors have about the role of testing in human experience? What roles do expressions such as

הסמ

and πειρασμός play in Second Temple Jewish and early Christian texts?

How does the identity of the tester or the tested relate to the nature of the test?

How are we to understand “testing” vs. “temptation”? These essays constitute an opening foray into addressing these questions, and we hope that this volume will be catalytic for further research exploring additional dimensions of testing, over- looked motifs in the relevant literature, and other traditions featuring a proc- ess of testing with or without the more common vocabulary (

^הסמ

/

^הסנ

/πειράζω/

πειρασμός/δοκιμάζω).

The volume leads off with three essays that adopt a largely synchronic ap- proach, investigating the use of testing and temptation language in a single au- thor. First, Michael Francis offers a study of “Philo of Alexandria on Testing and Temptation.” He focuses on Philo’s reading of scripture in the register of inter- pretation that most interests the allegorical exegete, namely, the responses of the individual soul to the multiplicity of phenomena and experiences that inevitably come its way within the earthly, embodied realm. Francis considers the different kinds of response to such temptations that Philo discerns in the various char- acters of the Pentateuch. For Philo, the soul’s embodied existence ineluctably yields a life of testing, which only the noble soul can overcome.

Madison N. Pierce then takes up the Epistle to the Hebrews, working through

the four testing passages (2:14–18; 3:7–4:11; 4:14–16; 11:17–19) in her essay, en-

titled “Testing and Being Tested in the Epistle to the Hebrews.” She notes a

number of tensions. Testing can be positive (2:18) or negative (3:8–9), and can

be experienced by God (3:8–9) or by human (11:17). Pierce explores the relation-

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2

Introduction

ship between these elements of testing, situating the theme within the flow of the larger argument of Hebrews. Like Francis, Pierce addresses the testing of Abra- ham (Heb 11:17; Philo, Somn. 1.195), the testing of the Israelite wilderness gen- eration (Heb 3:7–4:11; Philo, Leg. 3.162–168; Congr. 163–165), and the differing roles related to testing. Each of these topics will find further treatment in several other essays in the volume.

Despite surveying the entire early collection of Enochic literature, Loren T. Stuckenbruck finds only one mention of testing (1 En. 94:5), which he treats in his essay, “Eschatological Temptation the Enochic Way: A Note on 1 Enoch 94:5.”

After illuminating the Ge’ez vocabulary of testing and temptation, Stuckenbruck explores the different interpretive possibilities for this short text found in an early portion of the Epistle of Enoch. He then moves beyond exegesis to explore the world of the text, concluding that the writer of the epistle uses the socio-re- ligious categories of “righteous” and “wicked” to consolidate and confirm the identity of the target audience.

Todd R. Hanneken retains a synchronic emphasis in his study of “Ten-Times- Tested Abraham in the Book of Jubilees,” yet he does incorporate more dia- chronic features in his work. He notes that Jubilees and later rabbinic literature assert that Abraham was tested ten times. The identity of the ten tests is not clear from Jubilees, which lists only seven, and varies in the rabbinic formulations.

The question of the counting of tests of Abraham leads into examination of how Jubilees used its sources to arrive at the number ten, as well as the process of Ju- bilees’ composition as evidenced by seams and contradictions. Ultimately, Han- neken concludes that “ten-times tested” served as a rhetorical convention in the Second Temple period, meaning “thoroughly tested,” and he notes the use of the same motif in rabbinic literature.

Like Hanneken, Susanne Luther focuses on one text in her study of the Letter of James, entitled “Preparing for Temptation in a Culture of Mutual Ethical Re- sponsibility,” and she, too, sets the text within a larger diachronic context. Luther reads the Letter of James as presenting models of ethical conduct, thus preparing the reader to resist the power of temptations and at the same time stressing each person’s responsibility for the correct ethical conduct of others in the face of the impending eschatological judgement. Within this framework of James’s eth- ical instruction, the omnipresence of temptations becomes the keystone for an ethics of responsibility, motivated by the narrative Christ figure, the eschatolog- ical judge, as well as by allusion to stories of probation in the Jewish scriptures.

Luther proposes that testing and temptation may be considered the gateway to James’s teaching on Christology and soteriology.

Tzvi Novick’s essay on “Life as Test: Reflections on m. ’Abot 2:4 and Re-

lated Texts” takes as its starting point a terse mishnaic maxim about trust in

oneself. After elucidating the literary context, Novick draws on the important

work of Jacob Licht to help outline a conceptual link between trustworthiness,

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Introduction

3 friendship, and testing. He then turns to relevant material on temptation in Ben Sira – a text also consulted by Hanneken and Luther in their essays. These texts especially highlight the allure of dishonest gain. Novick then turns to Tannait- ic literature, where he notes a continuity between the test of endurance and the temptation to sin. Finally, his consideration of the Palestinian Talmud leads him to a concluding discussion of “second-order temptation,” whereby one is tempt- ed to “trust in oneself ” by believing oneself to possess an immunity to testing and temptation.

The next three essays dwell at length on the Israelite experience of temptation in the wilderness; despite their different emphases, each one adopts a diachronic approach. Andrew Bowden undertakes a reception-historical study of Num 11:4

LXX

in his essay, “‘And the Mixed among Them Desired a Desire’: The Recep- tion of Desire in Numbers 11

LXX

in Greek Texts, Ending with the Apostle Paul.”

Though Num 11:4

LXX

does not employ any testing vocabulary, Bowden shows how its language of desire is picked up in a number of other Greek texts. Intrigu- ingly, Ps 77:18

LXX

introduces the language of testing (ἐκπειράζω) into its re- telling of the incident described in Num 11, as does Ps 105:14

LXX

. Bowden also treats Wis 15–16, relevant material in Philo, and 1 Cor 10. While he continues to trace the language of desire specifically, his essay helpfully brings into view the many connections between desire and testing.

Jan Willem van Henten focuses on the roles of those testing and tested in his essay, entitled “The Triangle of Testing in the Wilderness.” Noting that treat- ments of the testing motif often focus on either God testing humans or humans testing God, van Henten draws attention to a third member in the “triangle of testing,” namely, the leader of the people. He begins with the prototypical epi- sode of testing at Massah and Meribah (Exod 17:1–7; see also Num 20), which focuses upon the people of Israel’s quarrelling with Moses and God’s testing of Moses as faithful leader of the people. The two key motifs are reflected in the meanings of the geographical names: Massah (“Test”) and Meribah (“Quarrel”).

Re-interpretations of the episode show that the testing motif is elaborated in sev- eral ways. The question therefore arises: Who tests whom? The Israelites can put God to the test, but God can test the people or its leader. Even the people can put its leader to the test. In exploring the triangle of testing, van Henten surveys re-interpretations of the Massah and Meribah episode in the Hebrew Bible, the Septuagint, and Judith.

Daniel L. Smith offers further reflection on the testing of Israel in the wil- derness in “Testing the Child of God at the Beginning and until the End:

ΠΕΙΡΑΣΜΟΣ

and Theological Anthropology in Ancient Jewish and Chris-

tian Texts.” Smith begins where Bowden ends, by looking at Paul’s comments

on testing in 1 Cor 10. Paul describes the Corinthian πειρασμός as ἀνθρώπινος,

and Smith uses this pairing as a starting point for his discussion of the role of

testing in Second Temple Jewish understandings of the human person – under-

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4

Introduction

standings that would include the human-divine relationship in their purview.

He then traces the testing motif throughout a series of texts that connect testing with a “child of God” figure, from Israel in Deut 8:2–5 and Wis 11:10, to Jesus in Mark 1:12–13 and various passages in Matthew (4:1–11; 6:9–13; 26:26–42). Smith notes that this wide array of texts regularly foregrounds an understanding of πειρασμός as a test of loyalty or faithfulness.

The final two essays bring to the study of ancient texts a more pronounced concern for present-day contexts. Susan R. Garrett examines four ancient texts (Job, the Testament of Job, Mark, and John) in her contribution, which is en- titled “(Not) Knowing Where I’m Going: Ignorance and Agony for Jesus and for Job.” Garrett analyzes testing in these texts in terms of discernment (with regard to the nature of a test) and prescience (with regard to the outcome of the test). She first treats canonical Job, who undergoes a crisis of discernment, since he does not understand why he is suffering. The Testament of Job, however, features a protagonist with perfect discernment and prescience. Garrett then turns to por- traits of Jesus in Gospels of Mark and John. Mark’s Jesus has discernment and prescience, yet his incomplete knowledge leaves him vulnerable and suffering, like the canonical Job. John eliminates many of the tests found in the Synoptic Gospels, leaving an omniscient and certain Jesus who more closely resembles the Job of the Testament. Garrett argues that these different epistemologies are not only of historical interest but also important for contemporary theology and proclamation.

Lastly, Benjamin G. Wright

III

explores past and present understandings of temptation and sexuality in his essay, “Unbridled Libido: Ben Sira and the Billy Graham Rule.” In Spring 2017, U. S. Vice President Mike Pence made headlines for his refusal to be alone with a woman (except for his wife), a measure that has come to be known as the “Billy Graham Rule.” Wright argues that this position both over-sexualizes the relationship between men and women and, more im- portantly, creates a picture of masculinity in which men cannot – or cannot be expected to – contain their libido. This lack of male control is blamed on women, who are considered responsible for the temptation. Wright explores similar dy- namics in Ben Sira, which tends to reserve the language of testing for non-sexual contexts. Ben Sira presents women as more of a danger than a mere temptation.

In the end, Wright challenges readers not to leave hegemonic constructions of masculinity implicit or unexamined, but rather to work to dismantle the appara- tus of male domination and other unjust systems.

It is our pleasure to bring this introduction to a close by acknowledging the

many debts that we have incurred along the way. First, we would like to thank

the contributors to this volume for their cheerful participation in the conference

and their timely responses to editorial input. Second, we would like to express

our gratitude to the Alexander von Humboldt Foundation and to the Evange-

lische Fakultät of Ludwig-Maximilians-Universität München for the funding

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Introduction

5 that made the conference, and thus this volume, possible. We also would like to thank Anna Kellerer of

LMU

and Anja Summers of the Studienzentrum for their hard work in helping us with the logistics and organization of the conference.

We are grateful to Joseph Grone, who read several of the essays and offered use- ful feedback, as well as Mirjam Seidler and Clayton Killion, who compiled the indices. And finally, we would like to express our appreciation to Professor Jörg Frey, chief editor of the

WUNT

series, as well as Dr. Henning Ziebritzki and Dr.

Katharina Gutekunst of Mohr Siebeck, for their enthusiastic support in bringing this volume to publication.

27 August 2019 Daniel L. Smith

Loren T. Stuckenbruck

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Philo of Alexandria on Testing and Temptation Michael Francis

How does Philo of Alexandria understand the significance of the idea – or ideas – of testing and temptation?1 This essay will offer a summary assessment based on a selection of texts drawn from the large Philonic corpus, proceeding in three stages. First, the primary Philonic data are surveyed, with particular attention to Philo’s understanding of the value of testing/temptation as tool of pedagogy and ethical appraisal, and the role of testing/temptation in the narrative construct that dominates Philo’s allegorical reading of scripture, the progress of the indi- vidual soul. Second, the essay considers Philo’s perspective on personal agents of testing/temptation, namely, malevolent angels or demons, and God himself.

Third, and building on the preceding discussion, the essay reflects on the place of testing/temptation within Philonic thought, especially in relation to Philo’s assessment of the condition and responsibilities of created humanity.2

1. Testing and Temptation in Philo’s Interpretation of Scripture Is the idea of testing or temptation important to Philo of Alexandria? We might respond readily in the affirmative and offer support in several ways. Most ob- viously, we observe Philo’s concern with the idea in his treatment of what might be called, for the purposes of this study, certain headline biblical passages. If Philo is above all else an interpreter of scripture, his attention to and handling of

1 The formulations employed in the introductory paragraph reflect recognition of both the variety of particular concepts or nuances that might be considered a form of testing or temptation, and the hazard of imposing unwarranted categorical distinctions on specific lexical items, Greek or English (most obviously “test” and “temptation” themselves, on which see the discussion at the start of Daniel L. Smith’s essay in the present volume).

2 My essay is necessarily selective in scope; a comprehensive study of all relevant Philonic material would be welcome. I consider the essay to be complementary with the discussion provided by Nicholas Ellis in chapter 6 (on Philo) of his fine study, The Hermeneutics of Divine Testing: Cosmic Trials and Biblical Interpretation in the Epistle of James and Other Jewish Lit- erature, WUNT 2/396 (Tübingen: Mohr Siebeck, 2015), and with whom it was a pleasure to in- teract during the Josefstal conference. I express my thanks to Loren Stuckenbruck and Daniel Smith for the invitation to participate in the conference and most generous hospitality. I have preserved the style and organization of the paper as originally given. Block quotations employ the translations provided in the Loeb Classical Library.

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8

Michael Francis

particular texts is instructive.3 Philo’s interest in the opening chapters of Gene- sis is well known, and he attends at length in several passages to the story of the tempting serpent and its fateful influence on the first human pair.4 Abraham is a figure of extraordinary importance across the Philonic corpus as the primary biblical exemplar of wisdom, one who, over the course of life, progresses towards true virtue and knowledge of God. Philo interprets several aspects of Abraham’s life as trials or tests, most famously, of course, the patriarch’s ordeal in Genesis 22 in the near death of his son, an event in which Philo is unashamed to recognize explicitly, at least on occasion, that God tested (ἐπείραζε) Abraham (Somn. 1.195, citing Gen 22:1).5 Elsewhere, Philo addresses a selection of pentateuchal texts dealing with the divine testing of Israel in the wilderness (Exod 15:25; 16:4;

Deut 8:2, 16). These texts afford Philo the opportunity to reflect on both the role of testing for the human soul and the nature of God’s involvement in testing his people (Leg. 3.162–168; Congr. 163–179).6

Central to Philo’s exegesis across multiple passages is the idea of testing as a useful pedagogical device, or as a mechanism of discrimination in regard to ethics or piety. Correspondingly, testedness is a mark of genuineness; it is proof of an agent’s true character. Philo explains or justifies details of the law of Moses several times in the Exposition of the Law by way of appeal to the idea of a test.7 Why, according to the divine instructions (Deut 12), is worship to be centralized, with each household prohibited from engaging in merely local rites? As a nec-

3 Recognition of Philo as first and foremost an exegete of scripture has shaped the trajec- tory of Philonic studies in recent decades, influenced decisively by the major works of Valentin Nikiprowetzky and Peder Borgen in particular. See Nikiprowetzky, Le commentaire de l’Écri- ture chez Philon d’Alexandrie, ALGHJ 11 (Leiden: Brill, 1977); Borgen, Philo of Alexandria: An Exegete for His Time, NovTSup 86 (Leiden: Brill, 1997).

4 The primary passages are QG 1.31–41, Leg. 2.71–108, Opif. 157–166, and the closely related discussion in Agr. 94–101. Regrettably, Philo’s treatment of Gen 3:1b–7 in Legum allegoriae has been lost; the primary focus of Leg. 2.71–108 is Gen 3:1a.

5 Philo considers various details of Gen 22 in a range of passages (e. g., Post. 20–23 on Abra- ham’s seeing the place of sacrifice from afar; Leg. 3.203–210 on God’s oath); the primary treat- ments addressing the character of Abraham’s experiences as trial or test are Somn. 1.194–195 and Abr. 167–207. On other episodes in the patriarch’s life as tests, see the discussion below on QG 3.56; 4.73; and Abr. 256–257. It is widely recognized that the persona of “Abraham the test- ed” is a prominent interpretive trope among early readers of Genesis. For a survey of texts and related ideas, see J. L. Kugel, Traditions of the Bible: A Guide to the Bible as it Was at the Start of the Common Era (Cambridge, MA: Harvard University Press, 1998), 297–99, 308.

6 These texts are quoted at length below. Note also the related discussion in Post. 153–157 and Fug. 137–139.

7 The Exposition of the Law and the Allegorical Commentary are Philo’s most significant commentary series, each with its own distinctive approach to the interpretation of scripture.

Allegorical readings predominate in the Allegorical Commentary; literal readings have a more prominent place in the Exposition. I refer to these series from time to time in the present essay as a way of organizing the consideration of testing and temptation in Philonic thought, that is, across both literal and allegorical readings of scripture.

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Philo of Alexandria on Testing and Temptation

9 essary test (βάσανος) of the worshipers’ dispositions.8 Only the genuinely pious would make the necessary trip and so endure the discomfort of separation from family and friends (Spec. 1.67–68). In another passage, Philo expounds the sig- nificance of Moses’s charge to the Israelites caught in the act of idolatry on his descent from Sinai – ”Who is with the Lord? Let him come to me!” (Exod 32:26

NETS

) – in a related way. Moses’s words serve as a test (βάσανος) of the mind or disposition (διάνοια) of each party, that is, to distinguish (διαγνῶναι) those vexed by or repentant of idolatry from the incurable sinners among the people (Mos. 2.167–168).9 Elsewhere, Philo reflects on the instructions concerning the feast of tabernacles, and in particular the call for the people to dwell in tents during the time of the feast (Spec. 2.206, on Lev 23:42–43). Philo explains that by subjecting the people to a taste of their forebears’ experience living in tents as they journeyed in the desert, the feast encourages gratitude among the people along with due supplications that they may not be tested with evils again (ὑπὲρ τοῦ μηκέτι πειραθῆναι κακῶν).10 On a larger scale, Philo sets up the whole trea- tise De praemiis et poenis, in which he focuses on the blessings and curses prom- ised in the law of Moses, by framing Israel’s response to the divinely given word as a kind of test. Having received instructions, exhortations, threats, and warn- ings, the Israelites’ sincerity in obedience will be tested in practice, with the true athletes of virtue proving themselves and so receiving their reward (Praem. 4–6).

Turning to Philo’s allegorical exegesis, we find that Philo’s primary and domi- nant interpretive concern as reader of scripture almost inevitably entails some measure of focus on the concept of testing. Philo reads the Pentateuch primarily as an allegory of the human soul. That is to say, he finds in the scriptural narra- tive (the narrative of Genesis in particular) an account of the pathway of prog- ress in virtue open to the human subject by way of struggle with the body and the passions, with experience of the divine as the ultimate goal. Across the Al- legorical Commentary, then, Philo finds in the various biblical characters and episodes particular dispositions and experiences of the human soul. Within this interpretive scheme, the general idea of being tempted or tested is a common component of human experience. Philo’s primary interpretation of the serpent of Genesis 3 is as a figure for pleasure, ἡδονή (or, derivatively, the lover of plea- sure) – that is, for Philo, the arch-enemy of the proper pursuit of virtue and, ul-

8 Philo commonly employs πειράζειν (and cognates) when the terminology is present in the biblical passage under consideration (e. g., Gen 22:1; Exod 15:25; 16:4), sometimes in tan- dem with δοκιμα-terminology (which is pentateuchal language in Gen 23:16 only, however).

Elsewhere, Philo most commonly employs βασανίζειν/βάσανος as his preferred terminology.

See the helpful summary provided by Ellis in Hermeneutics of Divine Testing, 97–98.

9 For the purposes of this summary, I group the two-volume De vita Mosis with the Exposi- tion of the Law, following the influential arguments of E. R. Goodenough that the work serves an introductory function to the Exposition; see his “Philo’s Exposition of the Law and His De Vita Mosis,” HTR 26 (1933): 109–25.

10 Spec. 2.207–209.

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10

Michael Francis

timately, the divine, no less than the starting point for wrongdoings and trans- gressions (Opif. 152),11 and to whose voice we are by constitution, it would seem, easy prey on account of its appeal to our material bodies. It consorts with our senses first, and through them proceeds to deceive the mind as well (Opif. 165).

Accordingly, the threat posed by this anguine voice is a staple of human affairs, a threat to be taken with the utmost seriousness by anyone seeking the virtuous life. Pleasure is Potiphar’s wife, seeking to compromise the character of the soul possessed of self-control. Joseph succeeds in rejecting her advances by recall- ing the divine predilection for virtue (Leg. 3.237). What should the human soul do when facing such temptation? Learn the lesson of Joseph’s quick getaway, or, similarly, Jacob’s flight from Laban: turn the mind away from sensory pleasures and focus, rather, on the genuine beauty of virtue (Gig. 43–44, Leg. 3.17).

We should also observe that it is not only on the negative side of the ledger that the idea of testing is important in Philo’s allegory of the human soul. If Potiphar’s wife, on several occasions, serves Philo as a cipher for pleasure, we find in another female character of the patriarchal narratives one who both tests and is tested, albeit, and rather counter-intuitively, in a much more wholesome way. In the fig- ure of Tamar, who disguises her true identity from those who encounter her cas- ually, Philo finds knowledge testing the sincerity of those who claim to pursue her.

But sometimes she makes trial (ἀποπειρωμένη) of her scholars, to test their zeal and ear- nestness; and then she does not meet them, but veils her face and sits like Tamar at the cross-roads, presenting the appearance of a harlot to the passers-by (Gen 38:14–15). Her wish is that inquiring minds may unveil and reveal her and gaze upon the glorious beauty, inviolate, undefiled and truly virginal, of her modesty and chastity. (Congr. 124 [Colson, LCL])

In a related and highly complex extended treatment of the story in the treatise

De fuga et inventione, Philo finds in Tamar’s pursuer Judah the soul resolute

and patient in pursuit of virtue, while Tamar’s refusal to exchange for material gain the three pledges received from Judah, which Philo takes to be particular virtues, proves both her genuineness and the appropriateness of Judah’s pursuit (Fug. 149–151). True virtue is tested, and tests those who aspire to know her.12 In sum, the characteristic emphases and coordinates of the story of the soul that is central to Philo’s allegorical reading of scripture trace a narrative shaped quite consequentially by the idea of testing and temptation.

11 Opif. 152. Although the opening treatise of the Exposition of the Law rather than the Al- legorical Commentary, De opificio mundi features the kind of allegorical exegesis characteristic of the latter in the treatment of Genesis 3 in Opif. 157–166. On Philo’s methods of exegesis in the treatise, see D. T. Runia, Philo of Alexandria: On the Creation of the Cosmos according to Moses, PACS 1 (Leiden: Brill, 2001), 17–19.

12 In contrast with this verdict on Judah, Philo offers in Abr. 103–105 an assessment of the pleasure-loving soul whose profession of admiration for virtue is no more than a sham, and whose testing (βάσανος) with the various parts of virtue is thus truly a form of torture.

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Index of Ancient Sources

1 Hebrew Bible

Genesis

11:26 (LXX) 17 1:27 (LXX) 19 2–3 (LXX) 13 2:7 (LXX) 19

2:18 33

2:18 (LXX) 33 2:20 33, 176 2:20 (LXX) 33 2:30 176 3 (LXX) 9 3:1–8 (LXX) 12 3:1a (LXX) 8 3:1b–7 (LXX) 8 3:22 (LXX) 17 4:10 137 4:14 176 6:1–4 (LXX) 11–12 10:8 12 11:31 59 12:1–3 (LXX) 104 12:1 59 12:4–6 (LXX) 105 12:4 59 12:4a (LXX) 104 12:4b (LXX) 104 12:10 59 12:11ff 59 14:23 90

15 45, 59

15:6 45 15:7 60 16:6 (LXX) 15 17:9 59 17:17 (LXX) 21 20 59 21:8 59 22 (LXX) 30, 32

22 40, 45–46, 58–60, 84–

85, 131 22:1–2 (LXX) 32 22:1 (LXX) 8–9, 13

22:1 40, 45, 47, 54, 117, 131 22:2 59

22:3 (LXX) 105 22:12 (LXX) 32 22:12 45, 59 22:16 (LXX) 32 22:18 45 23:2 (LXX) 21 23:16 (LXX) 9 26:3 132 29–31 (LXX) 131 29–31 131 31:7 56 31:41 56 34 132–133 38:14–15 10 42:15–16 (LXX) 106 46:11 132 Exodus

2:1 124 3:12 132 4:22 144 7:27 (LXX) 104 12–13 (LXX) 35 12:38 (LXX) 105 14 118 14:11–12 (LXX) 102 14:11–12 97 15–20 (LXX) 117 15–20 117 15–17 118 15–16 120 15 (LXX) 15 15 118

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190

Index of Ancient Sources 15:22–27 118

15:22–26 (LXX) 117, 125

15:22–26 117–118, 121, 125, 129 15:22 (LXX) 125

15:22 118 15:23–25 (LXX) 14 15:23 97 15:24–25a 118 15:24 (LXX) 125–126 15:24 119–120

15:25 (LXX) 8–9, 125, 128, 138 15:25 85, 117, 136 15:25b (LXX) 119 15:25b 119 15:26 (LXX) 125

15:26 119, 125, 132 16 (LXX) 117

16 117–119, 121, 149 16:1 118

16:2–3 120 16:2 97 16:3 118–120 16:4–5 119

16:4 (LXX) 8–9, 13, 17, 28, 126, 16:4 128117, 120–123, 126,

136, 148 16:5 120 16:6–10 120 16:7 120 16:10 118 16:11–12 120 16:14 118 16:15–16 120 16:19 120 16:20 97, 120, 148 16:22–26 120 16:23 120 16:25–26 120 16:27–29 120 16:27 97, 148 16:32 118 16:35 129 17 (LXX) 26

17 118, 120–121 17:1–7 (LXX) 26, 117, 126, 131 17:1–7 117–118, 125, 129–131 17:1–2 120, 149

17:1 118 17:2–7 97 17:2 (LXX) 126, 128 17:2 117, 120–121 17:3 (LXX) 126

17:3 120 17:4–6 (LXX) 126 17:4 120 17:5–6 120, 132 17:5 130 17:6 126

17:7 (LXX) 126, 128, 131 17:7 117, 120–121, 131–

133, 138 20 118 20:3 89 20:18–21 (LXX) 117

20:18–21 117–118, 122 20:18 122

20:20 (LXX) 28

20:20 117, 122, 129, 131, 145 20:22 (LXX) 15, 128

22:22 15

32 (LXX) 102–103, 111 32 97

32:6 (LXX) 110–111, 113 32:7 (LXX) 111

32:26 (LXX) 9 34:28 55 Leviticus

5:4 (LXX) 121 19:25 89–90 23:42–43 (LXX) 9 25:20–21 90 Numbers

1–10:10 (LXX) 93 10:11–21:35 (LXX) 93 10:29 (LXX) 94 10:33 (LXX) 94 10:33 94 10:35–36 (LXX) 94 10:36 (LXX) 94 10:36 94

11 (LXX) 93, 96–98, 101–102, 104–105, 107–111, 114 11 118, 149

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1 Hebrew Bible

191

11:1–3 (LXX) 99, 100

11:1 (LXX) 95 11:1 97 11:4–35 (LXX) 99, 113

11:4 (LXX) 93, 95–97, 101, 105, 107, 110, 112–113 11:4 96–97, 102 11:11–15 (LXX) 95 11:16–17 (LXX) 95 11:18–20 (LXX) 95 11:18 (LXX) 95 11:20 (LXX) 95 11:21 (LXX) 95 11:31 (LXX) 101, 108 11:32 (LXX) 96, 101 11:34 (LXX) 95, 101, 113 13 122 13–14 (LXX) 99, 102 14 (LXX) 35, 97, 111, 117 14 117–118 14:1–4 (LXX) 97 14:1 (LXX) 96–97 14:2–4 (LXX) 96 14:2–4 122 14:2 (LXX) 111, 113 14:2 118 14:4 (LXX) 35 14:10 120, 122 14:11–25 122 14:13–19 122 14:16 118 14:20–35 (LXX) 97 14:20–23 122 14:22–23 (LXX) 128

14:22–23 122, 129, 132 14:22 (LXX) 97

14:22 55, 97, 117–118, 123, 14:25 118149

14:36–38 (LXX) 97 16 (LXX) 102, 111 16:11 (LXX) 111, 113 16:13 (LXX) 96 20–21 118 20 (LXX) 26, 97, 102 20:1–13 125 20:3 (LXX) 126 20:4 (LXX) 97

20:8–12 125 20:9–13 (LXX) 99 20:11 133 20:12 121 20:22 (LXX) 126 20:24 (LXX) 126 20:29 (LXX) 97 21 (LXX) 111 21:1–3 (LXX) 97 21:4–6 (LXX) 111, 113 21:4 (LXX) 130 21:5 (LXX) 97, 100 22–24 (LXX) 94 25–36 (LXX) 94 25 (LXX) 102, 111 25:1–9 (LXX) 102, 111, 113 25:2 (LXX) 111

25:1–9 (LXX) 111 33:16–17 (LXX) 93 Deuteronomy

1:31 144 4:13 55 4:34 117 6 148 6–8 123, 148 6:4–8:20 123 6:13 150 6:16–17 136 6:16 (LXX) 128

6:16 117, 123, 125, 129, 149–150

7:19 55, 117

8 137, 148

8:2–4 123

8:2 (LXX) 8, 12, 16, 28, 128 8:2 117, 123, 136, 144 8:3 148–149

8:5 (LXX) 75 8:5 131, 144 8:15–17 129 8:15–16 123, 132 8:16 (LXX) 8

8:16 117, 123, 144 8:25–27 129

9 (LXX) 114 9:1 (LXX) 98 9:3 (LXX) 99, 113

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192

Index of Ancient Sources 9:4 (Vg.) 137

9:6–7 (Vg.) 137 9:6 (LXX) 98–99 9:6 (Vg.) 137 9:7 (LXX) 98–99 9:10–21 (LXX) 102 9:10 (LXX) 98 9:12 (LXX) 99 9:19–21 (LXX) 99 9:19 (LXX) 99, 113 9:22–24 (LXX) 98–99 9:22 (LXX) 93, 98–99, 113 9:22 117

9:25 (LXX) 99, 113 9:26–29 (LXX) 99 9:30 (LXX) 99 10:4 55 12 (LXX) 8, 108–109 12:8 (LXX) 107–109 12:15 (LXX) 108 12:20 (LXX) 108 12:22 (LXX) 108 13:2–3 153 13:3 123, 144 13:4 117 13:11 132, 137 17:18 (LXX) 98 28–30 41 28 41 29:2 55, 117 31–34 134 31–33 134 32 134 32:4 144 32:5 144 32:6 144 32:15–8 134 32:19–25 134 32:26–34 134 32:35–43 134 32:43 137 33:2 (LXX) 35 33:8–11 (LXX) 126–127

33:8–11 122–125, 131–134, 136, 138

33:8 (LXX) 127–128, 138 33:8 117, 124–125, 136

33:10 (LXX) 127, 132 33:10 132 33:11 (LXX) 126

33:11 124, 133, 137 Joshua

7 118 10:6 33 10:20 27 11:23 27 21:44 27 23 27 Judges

2:22 117, 123 3:1 117, 123 3:4 117, 123 6:12 132 1 Samuel (LXX: 1 Βασ) 7:12 33 12:3 89 28:6 (LXX) 127 1 Kings (LXX: 3 Βασ) 10:1 117 2 Kings (LXX: 4 Βασ) 9:7 137 10:11 84 22:42 (LXX) 33 1 Chronicles

5:20 33 12:19 (LXX) 33 2 Chronicles

9:1 117 32:8 (LXX) 132 32:31 117 Nehemiah

4:6 56 9:8 45, 84–85 Esther

4:16 137

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1 Hebrew Bible

193

Job1–2 40

1:11 40 1:12 (LXX) 166 2:6 (LXX) 166 7:1 (LXX) 142 13:22–24 161 19:3 56 19:14 84 23:3–5 161 29:12 (LXX) 33 Psalms

8 (LXX) 29, 32 9:38 (LXX) 96 12 57 12:6 57 12:7 57 16:3 (LXX) 75 17:3 40, 46, 75 20:2 (LXX) 96 21 (LXX) 33 21:12 (LXX) 33–34 21:20 (LXX) 34 21:23 (LXX) 34 25:2 (LXX) 75

26:2 40, 75, 117, 131 26:4 89

31:6 (LXX) 127 31:12 84 32:6 127 39 (LXX) 33–34 39:7–9 (LXX) 34 39:14 (LXX) 34 39:18 (LXX) 34 46:5 33 55:14 84 65:10 (LXX) 75 66:10 75 71:12 (LXX) 33

77 (LXX) 27, 99–101, 114 77:1 (LXX) 99

77:2–8 (LXX) 99 77:4 (LXX) 99 77:5 (LXX) 99 77:6–7 (LXX) 99 77:8 (LXX) 100 77:9–72 (LXX) 100

77:11–16 (LXX) 100 77:17–22 (LXX) 100

77:18 (LXX) 27, 101, 113, 128 77:23–31 (LXX) 100

77:26–32 (LXX) 100 77:27 (LXX) 101 77:28–30 (LXX) 113 77:28–29 (LXX) 93 77:29–30 (LXX) 99, 101 77:29 (LXX) 101 77:31 (LXX) 101 77:32 (LXX) 100 77:36–37 (LXX) 100 77:40 (LXX) 100 77:41 (LXX) 100, 128 77:42–53 (LXX) 100 77:42–50 (LXX) 27 77:49 (LXX) 12 77:52 (LXX) 100 77:56 (LXX) 27, 100, 128 77:66 (LXX) 100 77:68 (LXX) 100 77:70 (LXX) 100 77:71 (LXX) 100 78 121 78:15–20 125 78:15–16 121 78:17–25 121 78:18–20 121 78:18 117, 128 78:20 121 78:29–30 99 78:40–41 121, 125 78:41 117, 123, 128 78:56 117, 125, 128 79:9 33

79:10 137 80:8 (LXX) 128 81 121 81:7 125 81:8 121, 128 88:9 84 88:19 84 91 150 94 (LXX) 26–27 94:7–11 (LXX) 26 94:8–9 (LXX) 127–128 94:12 131

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194

95:8–10 123, 129

95:8–9 121, 125, 127–128 95:8 117

95:9 117, 130

105 (LXX) 101–102, 113, 114 105:4 (LXX) 101–102

105:5 (LXX) 113 105:6 (LXX) 101 105:7–11 (LXX) 102 105:12 (LXX) 102 105:13–15 (LXX) 93, 101, 113 105:14 (LXX) 102 105:15 (LXX) 102 105:16–18 (LXX) 102 105:19–23 (LXX) 102 105:24–27 (LXX) 102 105:28–31 (LXX) 102 105:30–31 (LXX) 102 105:32–33 (LXX) 102, 121 105:34–43 (LXX) 102 105:44–46 (LXX) 102 105:46 (LXX) 101, 113 105:47 (LXX) 102 106 121 106:12 (LXX) 33 106:13–15 101 106:14 117, 125 106:32–33 121, 125 110 (LXX) 32 Proverbs

3 (LXX) 37 3:11–12 (LXX) 15, 37, 75 3:34 (LXX) 70 10:12 (LXX) 63 11:13 84 13:12 (LXX) 33 17:3 57 25:8–10 84 27:6 83 27:21 57, 67 28:27 89 Isaiah

1:22 (LXX) 75 1:25 (LXX) 75

6:9 164 7:12 117, 123 11:1–5 146 41:8 85 41:13 33 41:14 33 41:40 33 44:2 33 48:10 (LXX) 75 49:8 33 59:7 33 59:9 33 63:5 33 63:5 (LXX) 33 63:16 144 64:7 144 Jeremiah

3:4 144 3:19 144 6:18–30 (LXX) 75 11:4 (LXX) 75 11:20 40 31:9 144 Lamentations

1:7 (LXX) 33 Ezekiel

3:18–21 (LXX) 64 12:14 (LXX) 33 22:17–22 (LXX) 75 Daniel

1:12 57, 117 1:14 57, 117 1:20 57 11:33–35 46 12:1–3 46 Hosea

11:1–4 144 11:1 148 Nahum

3:9 (LXX) 33

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2 New Testament

195

Zechariah

13:9 (LXX) 75 13:9 40

Malachi

2:10 144 3:3 (LXX) 75

2 New Testament

Matthew

2–4 148 2–3 149 2:14 148 2:15 148 2:21 148

4 151, 148

4:1–16 40 4:1–11 148, 152 4:1 152 4:4 148 4:7 150 4:8–10 90 4:8 151, 153 4:10 150 4:11 150 5:39 70 6 151 6:9–13 150–152 6:10 151 6:13 152 7:15–20 88 12:38 149 13:22 40 16:1 149–150 18 65 19:3 150 22:18 150 22:35 150 24:24 35 26 150–152 26:26–29 150 26:26 151 26:28 151 26:29 151 26:41 151–152 26:42 151 Mark1:4–8 164

1:5 147 1:9 147 1:11 147 1:12–13 146, 164 1:13 147 1:15 147 4:11–12 164 4:19 40 6:52 164 8:14–21 164 8:31 164 8:33 164 9:31 164 10 164 10:33–34 164 13:5–23 164 13:13 73 13:22 35 14:3–9 164 14:27–28 164 14:30 164 14:32–35 167 14:35–36 165 14:35 167 14:36 165 15:34 164, 167 Luke4:1–13 40 4:13 141 6:43–45 88 22:3 166 22:53 166 John3:35 166 4:48 35 6:15 166 8:1–11 166 10:17–18 167

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196

10:37 167 12:27–28 167 12:27 167 12:28 167 12:32–33 167 13:2–3 166 13:27 166 16:32 167 17:1 167 18:1–11 166 18:11 167 18:4 166 18:32 167 19:11 166 Acts2:43 35 4:30 35 5:12 35 6:8 35 14:3 35 15:12 35 Romans

4:16–22 159 4:18 73 5:3 73 7:21–25 159 15:19 35 1 Corinthians

7:5 159

8–10 109, 111, 114 8 110

8:1–13 109 8:1 109, 110 8:2 110 8:3 110 8:7 110 8:10 110 8:11 110 8:13 110 9 110 9:16 81 9:19–22 110 9:22 112 9:25 110

10 153 10:1–22 109 10:1–13 110 10:1–5 110 10:1 110, 142 10:6–13 110

10:6 109–112, 114, 141, 153 10:7–8 113

10:7 110–111, 113, 153 10:8 111, 113

10:9 111–113 10:10 111, 113 10:11 110, 153 10:12–13 152 10:12 111

10:13 111–114, 141–143, 145, 153

10:14 141, 153 10:15–18 112 10:19–22 112 10:20 112 10:23–11:1 109 10:23–30 112 10:27–29 112 10:28–29 112 10:28 109 10:31–11:1 112 10:33 112 1 Thessalonians 3:1–5 159 3:5 159 1 Timothy

6:9 141 Hebrews

1 281:7 28 1:14 28 2–4 35 2 30, 32, 35 2:1–4 35 2:4 35 2:5–7 32 2:9 29 2:10 29, 32 2:12 32, 33

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2 New Testament

197

2:14–18 28, 33, 35

2:14 28 2:15 35 2:16 32 2:17–18 28 2:17 28

2:18 25, 28–29, 31 3–4 34, 35 3:7–4:11 26 3:7–11 26, 37 3:8–9 25, 31 3:8 26 3:9 26 3:16 26 3:17–19 26 3:19 27 3:19–4:1 27 4 354:7–8 27 4:14–16 29, 33 4:14 29

4:15 25, 29–31, 157 5:2 30

5:7–10 31, 165 5:7 31, 157, 167 7:11–28 30

9:15 36 10:5–7 31, 34 10:32–36 34 11 31 11:9–10 27 11:13–15 27 11:17–19 30 11:17 25, 31 11:19 32 11:22 27 11:28 35 11:37 25 11:38 27 12 25, 35–37 12:4–11 34 12:4 37 12:5–13 36 12:5–6 15, 37 12:11 37 13:3 34 13:13 34

James

1 741:2–15 67, 69 1:2–12 67 1:12–13 141 1:2–4 66–68, 70 1:5 67, 73 1:6–8 67 1:8 63 1:9–11 67 1:2–16 72 1:12–15 40, 70

1:12 67–68, 70–71, 77 1:13–15 66–68, 73, 159 1:13 65, 151 1:13a 68 1:13b 68 1:14–15 63, 69 1:14 68

1:15 68–69, 71, 73 1:18 71

1:19–27 71–72 1:21–27 72 1:21 71–72 1:22–25 72 1:26 72 1:27 69, 73 2:1b 75 2:5 75 2:9 75 2:10–11 75 2:13 76 3 723:1–18 72 3:1 71, 76 3:2 72 3:4 73 3:17 66 4:1–10 69 4:1–4 72, 73 4:1 69 4:2 69 4:4 63, 69 4:5–10 72 4:5 70 4:6 70 4:7–8 69–70 4:7 69

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198

Index of Ancient Sources 4:8 63

4:12 76–77 5:7–11 70, 76–77 5:11 77 5:7 76 5:8 70, 76 5:9 64, 76 5:10 70 5:11 70–71 5:12 76 5:16 63

5:19–20 63–65, 69, 71, 73 5:20 63–64

1 Peter

4:8 63 4:12 141 5:4 77 2 Peter

1:6 90 Revelation

2:10 57, 77 3:10 141 6:10 137 19:2 137

3 Deuterocanonical Works and Septuagint

Tobit

3:10 (Vg.) 137 4:10 (LXX) 64 8:6 (LXX) 33 Judith

5:3 (LXX) 133 5:10–16 128 5:23 (LXX) 133

7–15 118, 128–129, 133 7–13 129, 146

7–8 (LXX) 132 7:1 129 7:2 129 7:6–7 129 7:12 129 7:17 129 7:19 (LXX) 130 7:20–21 129 7:20 129 7:25 (LXX) 33, 132 7:25 130 7:27 130 7:30–31 129, 131 8–15 129

8 129, 133

8:1 (LXX) 133 8:4 129 8:6 (LXX) 33 8:9 (LXX) 130

8:11–34 130 8:12–13 130

8:12 129–130, 138 8:17–18 131

8:25–27 (LXX) 73 8:25–27 129 8:25–26 (LXX) 130

8:25–26 130, 136, 138 8:30 131

8:33 131–132

9 129, 132

9:1 (LXX) 132 9:1 131 9:2–3 (LXX) 132 9:4 (LXX) 132 9:8–9 132 9:8 (LXX) 133 9:9 (LXX) 133 9:9 131 9:10 (LXX) 133 9:11 (LXX) 133 9:11 132 9:14 (LXX) 132 9:14 132 11:7 (LXX) 133 11:22 132 12:7–9 137 12:7 129 12:10 129 13 (LXX) 133

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3 Deuterocanonical Works and Septuagint

199

13 137

13:1–15:7 129 13:4 (LXX) 133 13:4 131 13:7 (LXX) 133 13:7 131 13:8 (LXX) 133–134 13:11–20 129 13:11 (LXX) 132 13:11 131 13:14–15 132 14–15 133 14:7 (LXX) 134 14:11 129 14:18 129 15:1–7 129 15:9–10 (LXX) 133 15:10 132 16:5 132 Wisdom of Solomon 1:2 130 2:20 159 2:23–24 (LXX) 70 3:1–7 131 3:5–6 85 3:5 (LXX) 36, 75 3:5 123 3:6 57 9 (LXX) 102 11–15 (LXX) 103 11–14 (LXX) 103 11:9–10 (LXX) 37, 102–103 11:9–10 123 11:9 (LXX) 75 11:10 (LXX) 104, 144 15:1–4 (LXX) 114

15:1–3 (LXX) 103–104, 113 15:4–19 (LXX) 104

15:4–6 (LXX) 103 15:4 (LXX) 103 15:5–6 (LXX) 103 15:7–19 (LXX) 103

16:1–4 (LXX) 102–104, 113 16:2–14 (LXX) 110

16:2 (LXX) 93, 103 16:3–4 (LXX) 106 16:3 (LXX) 103

16:4 (LXX) 103–104 16:5–24 (LXX) 104 16:6 (LXX) 110 19 (LXX) 104 19:11 (LXX) 93 19:22 (LXX) 104 Sirach/Ecclesiasticus 1:1–6 (LXX) 74 1:5 (LXX) 74 2 (LXX) 74–75 2:1–18 (LXX) 73

2:1 (LXX) 36, 74, 145, 173 2:1 46, 157 2:3 (LXX) 74 2:4–5 (LXX) 145 2:4–5 56 2:4 (LXX) 74 2:4 46 2:5 57, 67 2:6 (LXX) 75 2:10–11 (LXX) 75 2:10 (LXX) 75 2:10 46 2:11 (LXX) 75 2:12 (LXX) 63, 74 2:13 (LXX) 75 2:15 (LXX) 74–75 2:17 (LXX) 74 3:30 (LXX) 64 4:11–19 (LXX) 75–76 4:17–18 84 4:17 (LXX) 36, 174 4:17 67 6 876:7 84, 174 6:9 84 6:14–16 83 7:26 83 8:2 86 9:1–2 178 9:1–9 (LXX) 177

9:1–9 174, 177–178, 180 9:8 177

9:9 180 12:10 83 12:11 84 12:14 84

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200

15:11–20 68, 73 15:11–12 (LXX) 75 18:23 (LXX) 36 18:23 130, 174 19:2–3 88 19:3 88 22:22 84 22:23 84 23:1–6 180 23:2–6 179 23:4–6 88 23:16–27 180 23:16 180 23:17 180 23:18–20 180 23:21 180 23:22 180 23:23 180 23:24–26 180 24 42 25:8 181 25:21 178 25:25–26 181 26:1–4 181 26:9–27:3 87 26:12 178 26:13–18 181 26:15–17 181 26:15 182 26:16–18 178, 181 26:29–27:7 87 26:29–27:3 87 27:1 89 27:4–7 87 27:5–6 87 27:6 88 31:5–11 86 31:10 86 31:11 86 33:1 (LXX) 75, 174 33:1 174

34:10 (LXX) 36 36:1 117 36:23 178 36:24 (LXX) 33 36:26 178 36:27 (LXX) 178 36:27 178 36:29 (LXX) 176 36:29 176 37:13 83 37:27 117, 174 39:4 174 40 (LXX) 176 40 176 40:19–20 176 40:23 (LXX) 176 40:23 176 41:20–22 180 42:2–4 87 42:3 87 42:4 87 42:6–7 181 42:11–12 180 44:20 (LXX) 45, 173 44:20 85, 117, 131 46:19 89

50:7 181 Baruch

3–4 42 1 Maccabees

2:52 45, 85, 131 2 Maccabees

13:12 137 4 Maccabees

1:34 (LXX) 96 3:2 (LXX) 96 8:26 (LXX) 73 16:19 (LXX) 73

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4 Old Testament Pseudepigrapha

201 4 Old Testament Pseudepigrapha

Assumption of Moses 5:1 135 6:2–7 135 6:6–8 135 6:8–9 135 8:1–2 135 8:5 135 9–10 118, 138 9 135 9:1–7 136–137 9:1 136, 138 9:2 136 9:3 136

9:4 130, 135–136 9:5 136

10 136 10:1–10 137 10:1–2 137 10:2 136 10:3–7 137 10:7 136 10:8–10 137 10:10 136 1 Enoch

1–108 39 6–16 42 42:1–3 42 92:1–5 39, 41 93:11–105:2 39 93:11–94:5 41 94:5 39–42 94:6–95:2 43 94:8 41 94:11 41 95:1–104:9 41 95:2 41 95:3 41 95:4–7 43 95:7 41 96:1 41 96:2 41 96:4–8 41, 43 96:4 41 97:1 41 97:3 41

97:7–10 41, 43 97:7 41 98:4–5 42 98:4 41 98:6 41 98:9–99:2 42, 43 98:10 41 98:15 41 99:3 41 99:6 41 99:8 41 99:9 41 99:10 41 99:11–16 43 100:3 41 100:4 41 100:7–9 43 100:7 41 100:9 41 101:7 41 101:9 41 102:3 41 102:5 41 102:6 41 102:9 41 103:5–8 43 103:5 41 103:9–15 41–42 103:11 41 104:1–7 42 104:5 41 104:6 41 104:7 41 104:10–105:2 41 104:10–12 42 108:7–9 85 4 Ezra

3:28–36 136 Jubilees

5:13 46 14:6 45 14:21 49 17:1 123 17:5 85

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202

17:15–18:19 40 17:15–18:13 147 17:15–16 47, 56 17:15 45, 47 17:16 49

17:17 48–49, 86, 90 17:18 85

19:3 48–49 19:7 (Ethiopic) 51 19:8–9 73

19:8 48–50, 53, 123 19:9 85

23:23 136 Psalms of Solomon 2 136

17:5–9 136

Testaments of the Twelve Patriarchs Testament of Joseph

2:7 57, 123 3:5 137 10:1 73 17:1 73 Testament of Job 4:6–9 162 6:4–7:13 162 17:2 162 20:7–10 163 23:1 162 26:7 162 40:5 162

5 Dead Sea Scrolls

1QHa II, 13–14 117

1QHa X, 15 40 1QHa XXIII, 28 40 1QM XVI, 11 40 1QS I, 18 117 1QS VI, 20 87 4Q27 95 4Q175 14–20 124 4Q176 15 1–5 40 4Q177 10 40 4Q177 11 10 40

4Q184 1 14 88 4Q225 7 1 85 4Q299 65 4 89 4Q424 1 4 89 4Q443 2 4 40 4Q525 5 10–13 84 4QDibHama 1–2 V, 18 1174QDibHama 1–2 VI, 7 117

6 Philo

De Abrahamo

103–105 10 142–146 17 167–207 8 178 21 184–187 21 186 21 256–257 8, 22 De agricultura

94–101 8 96 12

De cherubim 14–17 16 De confusione linguarum 168–180 17 172 11 174–177 11 180 11 181–182 17 De congressu eruditionis gratia 124 10 158 15

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6 Philo

203

163–179 8

163–165 14 166–167 17 170–173 16–17 172 12, 17 177–179 145 177 15, 145 178–179 15 De decalogo

15–17 14 De fuga et inventione 65–66 17 66 11 68–72 17 137–139 8 137 17 149–151 10 De gigantibus 6–11 11

6 117 12

16 11 17 12 28–29 19 43–44 10 58 12 60 12 65–67 12 De migratione Abrahami 1–126 104 89–93 82 127–225 104 127–147 104 148–175 104 148 105 149 105 150 105

151–163 105–106, 109, 113 151 105–106

152 105–106 154 94, 105–106 155 104, 105–107, 114 156–157 106

158 105–106

159 105–106 160 105–106 162 106–107 163 106 176–197 105 198–215 105 216–225 105 De mutatione nominum 30–32 17 De opificio mundi 1–2 12 21–22 16 62–68 11 69 20 72–75 17 73 20 84 11 136–147 18 136–138 19 144 11 149 20 151–152 19 151 13, 19 152 10 155 19 156 12 157–166 8, 10 157 12 165 10, 13 De plantatione

12–14 11 De posteritate Caini 20–23 8 153–157 8 156–157 17 De praemiis et poenis 1–2 12 4–6 9 11.63 159 31–35 16 De providentia 2.102 17

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204

Index of Ancient Sources De somniis

1.134–141 11 1.137–139 11 1.141 11 1.194–195 8 1.195 8, 13 De specialibus legibus 1.67–68 9 2.206 9 2.207–209 9

4 95, 108–109 4.78 107 4.80–81 159 4.80 107–108 4.82–95 107 4.82 96, 107 4.91 108 4.96–132 107

4.126–131 107–109, 114 4.126–130 108

4.126 108 4.127 108 4.128 108 4.129 108 4.130 108 4.131 108–109

De vita Mosis 2.167–168 9 Legum allegoriae 1.31 19 2.71–108 8 2.83 19 3.17 10 3.162–168 8–9, 14 3.162–166 17 3.174 98 3.203–210 8 3.237 10

Quaestiones et solutiones in Genesin 1.21 20

1.31–41 8 1.32 12 1.54 17 3.25 15 3.56 8, 21 4.73 8, 22 4.188 11 4.204 16 Quod Deus sit immutabilis 45–47 20 50 98

7 Josephus

Jewish Antiquities

3.299 96

8 Mishnah, Talmud, and related Literature

Babylonian Talmud

Berakhot

29a 91 Jerusalem Talmud Bikkurim

2:1 [64c] 91 Demai

2:1 (22c) 91 Shabbat

1:3 [3b] 90

Sheviʾit

8:6 (38b) 83 Mishnah

ʾAbot

1:6 84 1:10 84 1:13 83 2:3 84 2:4–5 82

2:4 81–85, 87, 90–91

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12 Classical and Ancient Christian Writers and Works

205

2:5–7 81

2:8 81 5:3 58, 123 5:4 123 Eduyyot

5:6 90 Shabbat

1:3 90

Tosefta Bava Metziʾa 2:17 84 Maʾaser Sheni 5:14 84 Parah

3:8 83 Shabbat

1:13 91

9 Targumic Texts

Targum Neofiti 58 Fragment Targum 58

10 Other Rabbinic Works

Avot of Rabbi Nathan

B 19 (21a) 83 34 123

Midrash Rabbah Genesis Rabbah 56:11 58 Sifra qedošim

4:1 89–90

11 Apostolic Fathers

1 Clement

49:5 63 2 Clement

16:4 63

12 Classical and Ancient Christian Writers and Works

Cicero

De Amicitia

64 84 65 84 Tusculanae disputationes 4.6.12 159 4.26.57 159 4.28.60 159 4.35.74 159 Clement of Alexandria Stromata

2.20.105 96

Seneca De ira

2.21.1-6 15 Origen

De oratione

29.9 142 Plotinus

Enneades

1.2.5 96 Plutarch

Bruta animalia ratione uti 989B 96

(37)

(38)

Index of Modern Authors

Allen, B. 173

Allison, D. C. 148–149, 151–153 Anderson, G. A. 151

Atkinson, K. R. 134–135, 137 Attridge, H. 30, 151 Auerbach, E. 119 Balla, I. 173 Barrett, C. K. 27 Bauckham, R. 77, 146

Baumgartner, W. 117, 123, 125 Beer, B. 47, 58

Berger, K. 49 Bernstein, M. 32 Berquist, J. L. 180 Beyerle, S. 124, 126–127 Blomberg, C. L. 64–66 Blum, E. 118

Bonhoeffer, D. 158, 164–165 Bons, E. 33

Borgen, P. 8 Bowden, A. 66 Brongers, H. A. 123 Brown, J. K. 143 Brown, R. E. 166–167 Budd, P. J. 123 Burchard, C. 64, 77 Butler, J. 183

Calduch-Benages, N. 74–76

Camp, C. V. 86, 173–176, 178–179, 182 Ceriani, A. M. 51, 135

Charles, R. H. 39, 49–50 Clines, D. J. A. 175 Coats, G. W. 118 Cockerill, G. L. 29–30 Collier, G. D. 110–111 Connell, R. W. 175, 183 Conzelmann, H. 141 Corley, J. 75, 84 Davids, P. H. 64, 66

Davies, W. D. 27, 149, 151–153 Di Lella, A. A. 75, 87, 176–177 Dibelius, M. 64, 66

Dillmann, A. 51, 119, 123 Dillon, J. 11–12, 19 Dimant, D. 47 Dogniez, C. 127–128 Dorival, G. 93 Dowd, S. E. 151 Doyle, J. A. 175 Duncan, J. 124 Dunn, J. D. G. 148 Eastman, S. G. 142

Edwards, S. M. 177, 181–182 Efthimiades-Keith, H. 133 Elizur, S. 86

Ellingworth, P. 29–30

Ellis, N. 7, 9, 64–65, 70, 76, 147, 152, 179 Ellis, T. A. 173, 176

Engel, H. 123, 129–132 Erho, T. M. 39 Ewald, H. 135 Fahrenthold, D. A. 171 Fankel, Z. 94

Farber, Z. I. 137 Fee, G. 109–111

Fitzmyer, J. A. 65–66, 71, 75, 141–142 Fletcher, D. H. 97

Flint, P. W. 94 Foxhall, L. 174 Francis, M. 20, 145

Frankemölle, H. 65, 67–68, 71, 73, 76–77 Fuller, R. 124

Funk, T. 172 Furstenberg, Y. 90 Garland, D. E. 141 Garrett, S. R. 159, 163–165 Gera, D. L. 128–131, 133 Gerleman, G. 117

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208

Index of Modern Authors German, B. T. 119

Gleason, R C. 33 Goldin, J. 60 Goodenough, E. R. 9 Goshen-Gottstein, M. 85 Gray, P. 15

Green, E. 171 Green, J. B. 143, 146 Greenberg, M. 117 Greenfield, J. 88 Guelich, R. A. 146 Gurtner, D. M. 119, 126 Halpern-Amaru, B. 134

Hanneken, T. R. 40, 46, 52, 97, 123, 149 Harl, M. 127–128

Harmon, M. S. 85 Heil, J. P. 146–147 Helfmeyer, F. J. 123 Hemelsoet, B. 119

van Henten, J. W. 28, 128–129, 133, 135, 145–147

Hezser, C. 84

Hofmann, N. J. 134–135 Hoppe, R. 77

Houtman, C. 118–122 Inwood, B. 160 Israeli, E. 135

Jackson-McCabe, M. A. 77 Jacob, B. 119, 121, 126 Johnson, L. T. 66 Johnsson, W. G. 27 Kamell, M. J. 64–66 Käsemann, E. 27 Katzin, D. 125 Kautzsch, E. 127 Kennedy, J. 148 Kister, M. 47, 87–88, 179 Klein, M. 66

Klein, T. 66–70, 76 Koester, C. R. 29–30 Koehler, L. 117, 123, 125 Konradt, M. 64, 72–73 Konstan, D. 84 Kraft, R. A. 162

Krondorfer, B. 183

Kugel, J. L. 8, 45–47, 50, 53, 59–60 Lane, W. L. 29–30

Laperrousaz, E.-M. 135 Larsen, M. D. C. 146, 148 Lautenschlager, M. 76 Le Boulluec, A. 126 Lehming, S. 117–118 Leslau, W. 40 Levenson, J. D. 31 Levine, B. 122–123

Licht, J. S. 2, 59, 84–85, 117, 123, 130 Lindemann, A. 109

Loader, W. 135 Lofton, K. 183 Lohfink, N. 118 Lohmeyer, E. 147 Lundbom, J. R. 144

Luther, S. 40, 64–65, 71–73, 76, 152 Luz, U. 151

MacDonald, N. 120 Mahieu, B. 135 Marcus, J. 146, 163 Martin, F. 41 Martin, R. P. 64 Mauser, U. 147 McEvenue, S. 122 Meeks, W. A. 110, 159 Metzner, R. 63–64 Mieg, H. A. 65 Moffitt, D. M. 31, 35 Moltmann, J. 168

Muraoka, T. A. 121, 125–128 Murphy, K. J. 175

Murphy, R. E. 56 Mussner, F. 64 Neusner, J. 60

Nickelsburg, G. W. E. 39, 42, 129 Niehoff, M. R. 21

Nikiprowetzky, V. 22 Noth, M. 118 Nussbaum, M. C. 160 Oikonomos, E. B. 117 Olofsson, S. 33

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Index of Modern Authors

209

Olson, D. 39

Olyan, S. M. 84 Pardes, I. 143–145 Parker, A. 171 Perkins, L. 98 Perkins, P. 142 Perrin, N. 143 Peterson, D. 29

Pierce, M. N. 26, 144, 157 Pietersma, A. 86, 94, 121 Plaut, W. G. 119, 123 Popkes, W. 64, 72, 77 Propp, W. H. 118–120, 126 Rand, M. 86

Rösel, M. 93–94 Rosen-Zvi, I. 83, 89

van Ruiten, J. T. A. G.M. 47, 56 Runia, D. T. 10–12, 17–19 Ruppert, L. 117, 123 Sakenfeld, K. D. 143 Saldarini, A. J. 59 Sandevoir, P. 126 Sandmel, S. 13 Schenk-Ziegler, A. 64 Schlatter, A. 64 Schlund, C. 93, 94 Schmitz, B. 123, 128–132 Schrage, W. 141

Schremer, A. 81 Schröter, J. 66–67 Seebass, H. 122 Seesemann, H. 126

Segal, M. H. 52–53, 59, 86–87, 89 Seitz, O. J. F. 165

Sharvit, S. 81–83, 85 Simpson, J. A. 143 Skehan, P. W. 87, 176–177 Smith, D. L. 7, 93, 145, 153 Spiegel, S. 32

Spittler, R. P. 162 Stemberger, G. 83 Stowers, S. K. 159

Stuckenbruck, L. T. 7, 11–12, 39, 41–42, 93, 144

Surin, K. 161 Svebakken, H. 22 Swetnam, J. 32 Theissen, G. 109 Thiessen, M. 27, 36

Thiselton, A. C. 109, 111, 142 van Tilborg, S. 151

Tinklenberg deVega, J. L. 174 Tobin, T. H. 12

Tolentino, J. 183 Trenchard, W. C. 173 Tromp, J. 135 Tropper, A. 81–82 Turner, L. 172 Uhlig, S. 41 Ulrich, E. C. 124 Valenti, J. 172

VanderKam, J. C. 45, 47, 49–51, 54, 58, 85 Vattioni, F. 88

Wacker, G. 171–172 Wall, R. W. 66 Weaver, D. J. 69–71 Weiner, E. 143 Weinfeld, M. 123 Wenger, S. 68, 70, 77 Weren, W. J. C. 67–68 Wevers, J. W. 94–95, 126–127 Whitters, M. 135

Williams, T. F. 99 Williamson, R. 15, 30 Willis, W. L. 110–111 Winnett, F. V. 123 Winston, D. 17 Wischmeyer, O. 67–70 Witherington III, B. 64 Wolfson, H. A. 12, 159 Wright, A. T. 11

Wright, B. G. 86, 94, 177, 181–182 Yli-Karjanmaa, S. 11

Zenger, E. 129

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(42)

Index of Subjects

Aaron 97, 99, 103, 118–122, 124 Abel 176

Abraham 2, 8, 13, 20–22, 27–28, 30–32, 40, 45–56, 58–61, 76, 84–86, 98, 104–

106, 123, 130–131, 134, 143, 147, 160, Adam 20, 32, 102, 146173

Akedah 13, 30–32, 49, 173 Akiva, Rabbi 89

Alexandria 93, 104 allegory 9–10, 12, 18–19

angel(s) 7, 11–12, 28, 32, 36, 42, 59, 146, 150, 162

anthropology 19, 71, 90, 143 apocalyptic 144, 162, 163 Balaam 94

Billy Graham Rule 4, 171–173, 175, 180, 182–183

body 9, 14, 18–19, 22, 34, 41, 105–106, 129, 177–178, 181–182

Bosch, Hieronymus 143 Cain 176

Cairo Genizah 54, 174, 177, 181 Caleb 97, 122

Canaan 13, 27, 50, 117, 122, 129, 144 Christology 2, 167

Cicero 84, 158–159

Corinth 109, 111, 113, 141, 153 Dalí, Salvador 143

Dead Sea Scrolls 40, 54, 93, 95

Decalogue 50, 54, 90, 103, 107, 118, 122 demon(s), demonic 7, 11–13

demonology 18 desert (see wilderness)

desire(s) 3, 16, 21, 40, 63, 68–69, 73, 89, 91, 93, 95–115, 141, 143, 145, 153, 159, 165, 168, 173, 176–177, 179–180 devil 25, 28, 35, 40, 57, 70–71, 149–153,

162, 166

discernment 4, 43, 45, 158, 160–161, 167–

discipline 15–17, 25, 36–37, 71, 102–103, 168 144, 179, 181–183

Eden 1

Egypt 13–14, 26–27, 35, 50, 54–55, 93, 95–100, 104–106, 108, 113, 118, 120, 122, 130, 148–149, 153

epistemology 158, 161–163 eschaton 1, 40, 68, 72, 76 ethics 2, 8, 65–66, 68–69 Eve 33

evil, problem of (see theodicy)

exodus, Israelite 27, 35, 121, 128, 143, 146 feminine, femininity 173, 175, 178–179,

181–182

friend(s), friendship 3, 9, 13, 69, 82, 83–

85, 91, 160–162, 174, 176 Gethsemane 151–152, 165

glutton(s), gluttony 107–109, 114, 153 God passim

– as parent 37, 144

– as tested 1, 3, 25–26, 28, 97, 100, 102, 111, 120–124, 126, 128–129, 131, 134, 136, 145, 147, 149–150

– kingdom of 77, 147, 151, 164 – will of 34, 40, 151, 169 golden calf 97, 102–103 Hagar 15, 48–51 hegemonic 4, 175, 184 Herod the Great 135 Hillel, Rabbi 81–83 Hobab 94

Holophernes 129, 132–133, 137 Holy Spirit 26, 35, 37

idolatry 9, 90, 103, 104, 111, 113–114, 141, 153

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212

Index of Subjects image of God 19–20

Isaac 21, 30–32, 40, 45, 47–49, 53, 58–59, 98, 130–131, 134, 138, 159, 167 Ishmael 48–51, 59

Ishmael, Rabbi 89–91

Israel, Israelites 1–4, 8–9, 14–15, 17, 26–

27, 42, 55, 57, 93–114, 117–138, 142–

150, 152–154, 174

Jacob 2, 10, 56, 98, 130–131, 134, 138 Jerusalem 56, 132–133, 135, 147, 164 Jesus passim

Job 4, 40, 47, 56, 57, 71, 76, 77, 85, 160–

163, 165–166, 168 Joseph 10, 57, 105–106, 123 Joshua 27, 97, 122, 134 jubilee 50–51

Judith 129–134, 136–138 judge (noun) 2, 35, 64, 76–78 judgment 2, 64, 69, 73 Laban 10, 56–57, 130–131

land, promised (see also Canaan) 27, 55, 94, 97, 102, 106, 113, 117, 121–123, 134, 148

law (see Torah)

leader(s) 3, 25, 35, 106, 117–125, 128–

132, 134, 137–138, 146–147 Levi 123–128, 131–135, 137 Levite 138

Levitical 30, 136 libido 4, 176–183 Lord’s Prayer 66, 151–152 Lot 50, 104–105

manna 13–14, 16–17, 28, 96–97, 118–121, 123, 126, 148–149

Marah 14–15, 97, 118, 125, 129 masculinity 4, 173–175, 178, 182–183 Massah 3, 27, 118, 120–125, 127, 129–

131, 136, 138, 149–150 Mastema 1, 40, 47, 68, 147

Meribah 3, 27, 118, 120–122, 124–125, 127, 129–131, 138, 149

misogyny 173

Moses 3, 8–9, 14–16, 20, 25–26, 28, 35, 51, 94–99, 102–109, 114, 117–126, 128–

138, 144, 147–148

Nehemiah 56–57 Nimrod 12 parousia 77

Paul 3, 93, 109–114, 141–143, 145, 152–

153, 159–160 Passover 35

pedagogy 7–8, 15–16, 18 Pence, Karen 171

Pence, Mike 4, 171–173, 175, 180, 182–

Pentateuch 1, 9, 25, 28, 35, 55, 93–94, 129, 183 134, 137

Pharaoh 35, 50, 56, 59 Phinehas 102

pleasure 9–10, 12, 19, 85, 88, 159 Potiphar’s wife 10

prayer (see also Lord’s Prayer) 31, 88, 104, 129, 132–133, 150–152, 157, 165, 179–180

prescience 4, 158, 160–161, 164, 167–

Pythagorean 50168

quail 14, 93, 95–97, 101, 103, 107–108 Red Sea 26, 97, 102, 104, 143 Rephidim 97, 120, 126, 149

righteous 2, 41–43, 45–46, 56, 61, 85, 87, 98, 157, 160–161, 166

Sabbath 90–91, 120, 148 Sarah 15, 21, 48–51, 53, 58–59

Satan 1, 13, 40, 68–70, 146–147, 159, 162–

Septuagint 3, 85, 93, 98, 102, 109, 114, 168 117–118, 125–128, 137–138 Sermon on the Mount 150 serpent 8–9, 13, 20

sexuality 4, 173–176, 178–180, 182 Sinai 9, 14, 35, 93, 97, 145 Sitidos 162

snake (see serpent) Solomon 15, 36

Son of God 28–37, 146–149, 151–152, Son of Man 164163

soteriology 2

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Index of Subjects

213

soul(s) 1, 7–15, 18–22, 36, 63–64, 69, 71,

73, 74, 78, 88, 96–97, 105–108, 144, 147, 159, 173–174, 179, 181 source criticism 41, 52–53 Stoic 16, 22, 159–160 Tamar 10

Tannaitic literature 83, 89–91 Taxo 135–138

temptation passim ten 36, 45, 48–61, 97, 123

Ten Commandments (see Decalogue) testing passim

– agent(s) of 7–8, 11, 13, 16–18, 26, 32, 65, 68–70, 74–77, 147, 149–151, 164 – roles in 1–3, 7–8, 12, 31, 68–71, 75–76,

118, 125, 131, 134, 138, 147, 149 – vocabulary of 1, 7, 25, 36–37, 57–58,

65, 143, 153

theodicy 18, 46–47, 57, 90

Tombs of Desire 95–96, 98–99, 104, 107, 113

Torah 42, 81, 83, 89, 119, 145, 159 vaticinium ex eventu 134

virtue 8–10, 12, 15, 21, 45–46, 57, 67, 81, 105–107, 109, 113–114, 181

Watchers 11

wicked 2, 39–43, 75, 98–99 wilderness passim

– generation 2, 31 – of Sin 14, 119–121

– place 3, 8, 14, 25–28, 82, 97, 99–104, 106–107, 109–110, 112–114, 117–118, 121–123, 125, 128, 130, 134, 136, 143–

150, 152–153, 158, 164–165

wisdom 8, 15, 36, 39–40, 42–43, 57, 66–

67, 75–76, 84, 102, 176, 179 yeṣer, yetzer 89, 179

Zambia 169