of the Jewish mind, but also the intellectual ideas of Greek philosophy, and he interpreted the Bible in the light of the broadest culture of his day.  Beautiful as are the thoughts and fancies of the Talmudic rabbis, their Midrash was a purely national monument, closed by its form as by its language to the general world; Philo applied to the exposition of Judaism the most highly-trained philosophic mind of Alexandria, and brought out clearly for the Hellenistic people the latent philosophy of the Torah.

Greek was his native language, but at the same time he was not, as has been suggested, entirely ignorant of Hebrew.  The Septuagint translation was the version of the Bible which he habitually used, but there are passages in his works which show that he knew and occasionally employed the Hebrew Bible.[50] Moreover, his etymologies are evidence of his knowledge of the Hebrew language; though he sometimes gives a symbolic value to Biblical names according to their Greek equivalent, he more frequently bases his allegory upon a Hebrew derivation.  That all names had a profound meaning, and signified the true nature of that which they designated, is among the most firmly established of Philo’s ideas.  Of his more striking derivations one may cite Israel, [Hebrew:  v-shr-’l], the man who beholdeth God; Jerusalem, [Hebrew:  yrv-shlom], the sight of peace; Hebrew, [Hebrew:  ’bri], one who has passed over from the life of the passions to virtue; Isaac, [Hebrew:  ytshk], the joy or laughter of the soul.  These etymologies are more ingenious than convincing, and are not entirely true to Hebrew philology, but neither were those of the early rabbis; and they at least show that Philo had acquired a superficial knowledge of the language of Scripture.  Nor can it be doubted that he was acquainted with the Palestinian Midrash, both Halakic and Haggadic.  At the beginning of the “Life of Moses” he declares that he has based it upon “many traditions which I have received from the elders of my nation,"[51] and in several places he speaks of the “ancestral philosophy,” which must mean the Midrash which embodied tradition.  Eusebius also, the early Christian authority, bears witness to his knowledge of the traditional interpretations of the law.[52]

It is fairly certain, moreover, that Philo sojourned some time in Jerusalem.  He was there probably during the reign of Agrippa (c. 30 C.E.), who was an intimate friend of his family, and had found a refuge at Alexandria when an exile from Palestine and Rome.  In the first book on the Mosaic laws[53] Philo speaks with enthusiasm of the great temple, to which “vast assemblies of men from a countless variety of cities, some by land, some by sea, from East, West, North, and South, come at every festival as if to some common refuge and harbor from the troubles of this harassed and anxious life, seeking to find there tranquillity and gain a new hope in life by its joyous festivities.”  These gatherings,