Philo of Alexandria - Books and Journals

critical studies 2004 295
sovereign, i.e., in a logos basilikos. Conti Bizzarro quotes passages from Philo
containing these same terms: notably Decal. 42, which has επρσιτς and
εέντευκτς, the latter term prior to Pollux being found only in Philo (but it
may have been inserted in the Onomasticon by a later epitomator rather than by
Pollux himself). (HMK)
20426. C.P.Cosaert,‘TheUseof“agios”fortheSanctuaryinthe
Old Testament Pseudepigrapha, Philo, and Josephus,’ Andrews University
Seminary Studies 42 (2004) 91–103.
Scholars disagree about whether the background of Heb 6:19–20 should be
understood as the high priest’s entry into the Holy of Holies on the Day of
Atonement or as part of the inauguration of the entire sanctuary. The dispute
rests upon whether τ για in Heb 6:19 refers to the Most Holy Place of the
sanctuary or to the sanctuary in general. To illuminate the Hebrews usage,
Cosaert examines how γις is used in extra-biblical Greek Jewish literature—
namely, the Sibylline Oracles, Testaments of the Twelve Patriarchs, Psalms of
Solomon, Philo, and Josephus. He concludes that when used alone, τ για in
this literature refers only to the entire sanctuary and never just to the Holy of
Holies. The background of the Hebrews passage would therefore seem to be the
inauguration of the whole sanctuary. The evidence of Philo supports Cosaert’s
conclusion: to refer to the Most Holy Place in the sanctuary Philo uses ν δτις
or τ για τν γίων.(EB)
20427. N. Dax Moraes, ‘Tradição e transformação: a Torah como
fundamento do mundo em Fílon de Alexandria,’ Metanoia. Primeiros
escritos em filosofia (online) 6 (2004) 7–30.
This contribution studies the senses of the term λγς in Philo, with references
to its antecedents and their influence. The result of the combination of
hellenistic and Biblical traditions is not without originality. One of the most creative
ideas is the convergences of the divine Logos, the foundation of creation,
and the writings of Moses. Through the path of the Torah one can obtain knowledge
of the world and the Logos, and then reach true knowledge of God, which
is always dependent on the grace and self-revelation of the same God. (JPM)
20428. N. Dax Moraes, ‘Logos eterno e Logos perpétuo em Fílon de
Alexandria,’ Idéias. Revista do Instituto de Filosofia e Ciências Humanas
da Universidade Estadual de Campinas 11.2.2 (2004) 25–38.
The author briefly discusses texts and scholarly interpretations of the idea
of the divine logos according to Philo. It contains elements of Platonic and
Stoic traditions in addition to the Biblical perspective of the word as creative
power. The logos is the mediator between the eternity of God the creator and
the perpetuity of his creative work, an idea which reappears in Christian and
Neoplatonist philosophers. (JPM)