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Extra resources for A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature
36. 8 4 0 ) ; Civ. Dei 1 5 . 26 (CSEL. 40. 2. 1 1 8 ) . CHAPTER THREE THE FLOOD IN HELLENISTIC-JEWISH WRITERS Each of the three figures to be considered in this chapter—Philo, Pseudo-Philo, and Josephus—represents a different degree of pene tration of the Greek spirit into Judaism. The consequences are that each offers a different solution to flood problems. A . PHILO OF ALEXANDRIA In Philo we encounter a loyal Jew into whom the Greek spirit has penetrated to the maximum. Philo is trained in philosophy and uses the language of mystery, but he chooses to present the bulk of his ideas in connection with Scripture passages.
Gerson, Die Comm. des Ephraem Syrus im Verhaltniss v&r jiidischen Exegese (Breslau: Schletter'schen Buchhandlung, 1868), p. 33. ) This view is repeated in PRE. 2 3 ; T. , Gen. 6 : 2 0 ; Bk. of Adam and Eve iii. 8. , Gen. 7 : 1 1 . ) Cf. I Enoch S9:2. ) Cf. Gen. 7 : 2 4 ; 8:3. 4 6 y 6 7 8 9 10 29 NOAH IN THE APOCRYPHA AND PSEUDEPIGRAPHA moon of the 4th month the sources of the deep and of heaven were' closed. On the new moon of the seventh month the mouths of the abysses were opened and the water descended into the deep.
Cf. Novatian, De Trinitate 6 (PL. 3 . 9 2 2 ) ; Gregory of Nyssa, C. Eunomian, Bk. II (NPNF. ser. ii. 5. 274). -Melito, The Key, Frag. 9 (ANF. 8. 760), allegorizes the phrase to imply God's delight in the prayers and works of the saints. ) For additional references to the rainbow, see Victorinus, Comm. Ap. 4. 3 (CSEL. 4 9 . 4 8 ) ; Ephraem, Nisibene Hymns 1. 2 (NPNF. ser. ii. 1 3 . 167), sings of the bow and the cross as God's two great signs. -Tertullian, Ap. I, Sodoma 1 (PL. 2 . 1 1 0 1 B), poetically comments on the colors of the bow.
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