Three central figures within Israelite tradition—Isaac, Moses, and Samuel—are breastfed as infants by their own mothers, an activity that scholarship argues transfers identity. The case of the baby Obed, future grandfather of King David, however, is ambiguous: Ruth 4.16 articulates that Naomi becomes Obed’s “nurse,” derived from the root אמן‎, but not specifically that she “nurses” (breastfeeds) Obed, drawing on the root ינק‎. The present essay studies cases of the root אמן‎ when paired with a reference to a child or identified figure to assess Naomi’s role vis-à-vis Obed and to imagine the locus of Obed’s identity transmission. Though the text may be intentionally ambiguous, Naomi serves as Obed’s wet nurse and purveyor of Judahite kinship and identity.

Philo draws on the Wisdom of Solomon in his tripartite critique against idols found in On the Decalogue and On the Contemplative Life. As he fashions these critiques in the pursuit of upholding Mosaic law, Philo not only criticizes Greek and Egyptian forms of worship, he also integrates the notion of moderation evident in Hellenism and Hellenistic-Egyptian Isis worship. This essay demonstrates ways in which the pursuit of moderation and Isis as lawgiver are integrated into Philo’s concepts of Moses as lawgiver and pursuit of law in opposition to Roman forms of excess. The essay considers various texts, including excerpts from Greek philosophers and Hellenistic Egyptian hymns to Isis, in addition to considerations of contemporary Roman excesses vis-à-vis Philo’s Decalogue, Contempl. Life, and his uses of Wis. Philo’s Hellenistic Judaism emerges from a simultaneous criticism yet also integration of both Hellenistic and Hellenistic-Egyptian concepts and traditions.