Philo of Alexandria - Books and Journals

356 part two
Elsewhere he argues that it is motivated by the desire to ‘colonize’ or by the
search for better living conditions. Various key texts such as Flacc. 45–46, Legat.
214–216, 276ff., Mos. 2.225–232, Praem. 165, and Spec. 2.162ff. are cited and
analysed. It remains difficult to determine whether the tension between the hope
of the return of the exiles and the positive view of the Diaspora represents a
contradiction that is real, i.e. psychological or biographical–chronological, or
whether it only appears to be such. But elsewhere the juxtaposition of acceptance
of the diaspora situation and adherence to eschatological expectation is quite
common. Reviews: U. Becker, ZATW 119 (2007) 462. (DTR)
20538.G.H.vanKooten,‘The‘TrueLightwhichEnlightensEveryone’
(John 1:9): John, Genesis, the Platonic Notion of the ‘True, Noetic
Light,’ and the Allegory of the Cave in Plato’s Republic,’ in G. H. van
Kooten (ed.), The Creation of Heaven and Earth: Re-interpretations of
Genesis 1 in the Context of Judaism, Ancient Philosophy, Christianity, and
Modern Physics, Themes in Biblical Narrative: Jewish and Christian Traditions
8 (Leiden 2005) 149–194, esp. 153–155.
The paper argues at considerable length that the notion of ‘true’ or ‘genuine’
light in the Prologue to John’s Gospel has a Greek-philosophical background
particularly in the Platonic tradition. Philo provides valuable evidence, notably
in his connection of intelligible light with the divine Logos. Both Philo and
John assume the Platonic differentiation between the intellectual and the visible
realms. The idea was not strange because the LXX already offered the basis for
this interpretation in its phrasing of Gen 1:2a, ‘but the earth was invisible and
unformed.’ The author also notes the favourable view that Philo has of Plato
(p. 169). (DTR)
20539. E. Koskenniemi, The Old Testament Miracle-Workers in Early
Judaism, Wissenschaftliche Untersuchungen zum Neuen Testament
2.206 (Tübingen 2005), esp. 108–159.
This study investigates the way in which the biblical miracles by the Old
Testament figures, such as Moses, Joshua and Elijah, are retold in early Judaism.
The following authors and works are discussed: the Wisdom of Ben Sira, Jubilees,
Ezekiel the Tragedian, Artapanus, Philo, the Lives of the Prophets, LAB, and
Josephus. In Mos. Philo retells the miracles that occurred in Egypt and during the
Exodus of the people of Israel. He remains faithful to the biblical narrative. But
he does add and underline what he regards as important. Philo also interprets
the miracles allegorically. A very important theme in his interpretation is the
emigration of the soul out of the body and its struggle against desire and
pleasure.TheExodusoutofEgyptisthesymbolofthespiritualemigration.Philo
can offer a natural explanation for a miracle, but this is no reason to assume that
he explains the miracles rationally. He presents Moses as both a prophet and a
miracle-worker, and sometimes ascribes violent miracles to Moses. (ACG)