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things, but also maleficent ones, and aporiae too anywhere in the midst. His almighty Word, can surely, for example, posit the delightful aporiae of Zeno of Elea, or the absurdities that a square is round, or that 2+2 is 5, or that p is p and not p, amongst endless others. In this way, Yahweh can share aspects of Hermes’ deceptive mischief and cunning ways. His almighty Word, too, can make us ever wander beneath Job’s haunting gaze, all-too- weary in the dung heaps of wretched woe, whether God punishes the innocent, makes the wicked prosper, causes the immoral to be moral, or vice versa, and so on, and so on, leading us to the ongoing perplexity of how can both ideas of perfection and imperfection, good and evil, dwell in an omnibenevolent God whose creation He praises as “very good?”
This is why Philo tries to synthesize and rationalize Yahweh’s dynamic Word with the Stoic λόγος, for how sublime yet labyrinthine Yahweh’s theology can be! For God’s spontaneous and effortless creation “out of nothing,” not even “out of a Perfect Idea,” can conceivably something “something” beautiful and/or ugly, as if creation were to arise from a Divine magic spell: a bewitching incantation singing all things into being, and spelling not only munificent commandments, but also the frail and unjust destinies of all creatures — of all children, women and men.
It is true that Hermes is infinitely and vastly less grand than almighty Yahweh, for he creates a particular accidentally, ingeniously, and Yahweh’s divine, spiritual Word calls and creates every universal and particular, grand and small. Hence, both
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