By Ronald Williamson
A really very important Jewish author and philosopher of the 1st century advert, Philo of Alexandria exercised via his principles and language an enduring effect at the improvement and development of Christianity within the New testomony interval and later. This booklet presents an advent to the foremost topics and concepts within the spiritual and philosophical taking into consideration Philo and descriptions the significance of his concept by way of introductory remedies and sections of freshly translated textual content and remark. Dr Williamson illustrates in his paintings where and value of Philo inside of Judaism and as a part of the heritage to Christianity, and so offers a beneficial source for students and scholars during this zone of analysis.
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Extra resources for Jews in the Hellenistic World: Volume 1, Part 2: Philo (Cambridge Commentaries on Writings of the Jewish and Christian World) (Pt. 2)
Sample text
In Gn. 2). In Conf Ling. 170 Philo quotes from Homer's Iliad in support of his view. Having said that 'no existing thing is of equal honour to God', he quotes the words: It is not well that many lords should rule; Be there but one, one king. 204, 2O5) In Sacr. ' One aspect of God's transcendence is his temporal priority, or rather his existence before and beyond time and creation. As Philo puts it in Migr. Abr. ' This priority of God applies to him also, in relation to the Logos. In Quaest. in Gn.
To Philo God had to remain nameless, or rather his name had to remain hidden from man, because a name, to the Hebrew or Jewish mind, expresses the inmost essence of the thing or person named. That, however, is something, in the case of God, which the human mind cannot adequately conceive or human language adequately express. God is sui generis, and men can speak of him, therefore, only by analogy, as, for example, Father or Shepherd or King, and for the most part in negative terms such as immortal, invisible, incorruptible, unchangeable and incomprehensible - the obverse of the qualities possessed by man and the creation.
In Vit. Mos. 203 n e ci tes t n e Lev. 24: 15 (LXX): 'he that nameth the name of the Lord let him die', as a warning which shows that naming is worse than cursing God's name. He is almost certainly thinking of the 'holy name of the Deity' (ibid. 208), which he alludes to earlier (ibid. 114) when he refers to the name incised in the gold crown of the high priest, 'a name which only those whose ears and tongues are purified may hear or speak in the holy place, and no other person, nor in any other place at all'.