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Philo of Alexandria - Books and Journals

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368 part two<br />

20570.G.E.Sterling,‘‘TheJewish<strong>Philo</strong>sophy’:thePresence<strong>of</strong>Hellenistic<br />

<strong>Philo</strong>sophy in Jewish Exegesis in the Second Temple Period,’ in<br />

C. Bakhos (ed.), Ancient Judaism in its Hellenistic Context, Supplements<br />

to the Journal for the Study <strong>of</strong> Judaism 95 (Leiden 2005) 131–153.<br />

The author deals with the question <strong>of</strong> the extent to which Hellenistic philosophy<br />

was popular among Second Temple Jews. To examine this issue Sterling<br />

discusses three areas in which both Hellenistic philosophy <strong>and</strong> Jewish thought<br />

are interested: theology, creation, <strong>and</strong> ethics. In this discussion frequent references<br />

are made to <strong>Philo</strong>. His conception <strong>of</strong> the transcendent God, for instance,<br />

is influenced by Hellenistic thought. He <strong>of</strong>fers a Platonizing exegesis <strong>of</strong> the creation<br />

account in Genesis. Concerning ethics, Jewish writers identify Mosaic legislation<br />

with natural law. Sterling concludes that there were exegetical traditions<br />

influenced by Hellenistic philosophy that enjoyed wide circulation. As a<br />

consequence we should take the influence <strong>of</strong> Hellenistic philosophy on Greekspeaking<br />

Judaism seriously. (ACG)<br />

20571. G.E.Sterling,‘‘DayOne’:PlatonizingExegeticalTraditions<br />

<strong>of</strong> Genesis 1:1–5 in John <strong>and</strong> Jewish Authors,’ The Studia <strong>Philo</strong>nica<br />

Annual 17 (2005) 118–140.<br />

The author first affirms that the Prologue <strong>of</strong> the Gospel <strong>of</strong> John is based on<br />

Gen 1:1–5, <strong>and</strong> then argues that there are points <strong>of</strong> contact between the Prologue<br />

<strong>and</strong> the Platonist tradition. Four Platonizing features are discussed: (1)<br />

the world <strong>of</strong> being versus the world <strong>of</strong> becoming; (2) the Logos; (3) prepositional<br />

metaphysics (4) light versus darkness. Other Platonizing exegetical traditions <strong>of</strong><br />

Gen 1:1–5 can be found in <strong>Philo</strong> <strong>and</strong> in 2Enoch. In his discussion about <strong>Philo</strong>’s<br />

creation account in Opif. Sterling deals with the same Platonizing topics found<br />

in John. Regarding the treatment <strong>of</strong> Gen 1:1–5 in John, <strong>Philo</strong> <strong>and</strong> 2Enochthe author concludes that all three texts identify ‘day one’ with the eternal, intelligible,<br />

or invisible world. The differences suggest that they made independent use <strong>of</strong><br />

a common tradition. The tradition was transmitted to later Christians (Clement,<br />

Origen, Eusebius) largely, although not exclusively, through the works <strong>of</strong> <strong>Philo</strong>.<br />

(ACG)<br />

20572. C.Termini,‘TipologíasdefiliaciónenFilóndeAlej<strong>and</strong>ría,’<br />

in J. J. Ayán Calvo, P. de Navascués Benlloch <strong>and</strong> M. Aroztegui<br />

Esnaola (edd.), Filiación: Cultura pagana, religión de Israel, orígenes del<br />

cristianismo. Actas de las I y II Jornadas de Estudio «La filiación en los<br />

inicios de la reflexión cristiana», Colección Estructuras y Procesos: Serie<br />

Religión (Madrid 2005) 73–88.<br />

The article presents a philological <strong>and</strong> ideological study <strong>of</strong> terms in <strong>Philo</strong> that<br />

mean paternity, filiation, adoption <strong>and</strong> related terms. It first analyses the natural<br />

relation <strong>of</strong> parents <strong>and</strong> children, treated specially in Decal. 106–120 <strong>and</strong> Spec.<br />

2.223–248. In the author’s view this relation has the following characteristics:

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