Philo of Alexandria - Books and Journals

224 part two
(Post. 89–92, Plant 59–60). The text in Deut 32:8 is read as ‘following the number
of the angels of God’. For Philo the Israel which belongs to the Lord (Κρις)
are those who see and worship God. There is no difference between the Most
High (Υψιστς) andtheLord,andelsewhere(Opif. 171, Leg. 3.82, Decal. 64–
65) Philo affirms that there is no other God than the Most High, because God
is One. Polytheism is thus rejected. However, in the Philonic texts things are
not that simple. Philo records the distinction between ες and κρις and
the appearance of God as three (Abr. 121–124). He also speaks of a sevenfold
appearance of the single God (QE 2.67–68). According to the author Philo
has joined together Old Testament and Jewish conceptions with Greek and
philosophical ideas. Despite his confession of monotheism, Philo takes up again
the ancient Israelite conception of the Pantheon by paying attention to the
plurality in the single God. (JR)
20279.D.Roure,‘L’obtenióndelperdónenBenSiraienFilónd’Alexandria,’
in A. Puig i Tírrech (ed.), Perdón i reconcilación en la tradición
jueva, Publications de l’Abadia de Montserrat (Barcelona 2002) 209–
221.
Without taking sides in the theological discussions of other contributions in
the volume, Roure presents a philological comparison of the vocabulary of forgiveness
in Sirach and in Philo. There are common terms in both authors, such
as λες and συγγνωμή. Other terms are found only in Sirach, e.g. ισλασμς,
others only in Philo, e.g. κτς.(JPM)
20280. D. T. Runia, ‘Eudaimonism in Hellenistic-Jewish and Early
Christian Literature,’ Iris (Journal of the Classical Association of Victoria)
15 (2002) 63–72.
A reduced version of the following article (20281) adaptedforpresentation
to a conference entitled Christ on Olympus, named after a poem written by the
Bendigo poet William Gay in 1895. (DTR)
20281. D. T. Runia, ‘Eudaimonism in Hellenistic-Jewish Literature,’
in J. L. Kugel (ed.), Shem in the Tents of Japheth: Essays on the Encounter
of Judaism and Hellenism, Supplements to the Journal for the Study of
Judaism 74 (Leiden 2002) 131–157.
The article examines the relation between Greek philosophical and Hellenistic-Jewish
ideas by focusing on the concept of εδαιμνία, usuallybutmisleadingly
translated ‘happiness’. In the first section six crucial features of the concept
in Greek thought are outlined, notably the link to the good life and theological
connotations. In the next two sections use of the term and concept in
Philo and Josephus is examined. It is concluded that in these authors a form of
eudaimonism is present, but elsewhere in Hellenistic-Jewish literature it scarcely
occurs. The question is then raised whether this is perhaps merely a matter