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whose rich, wily and charming multiplicity and versatility in the pantheon of Greece, as subtle, wily creator of the lyre, fire and panpipes, also called the Prince of Thieves and Rustler of Cattle, the Bringer of Dreams, and Watcher and Lurker of Night and Gates111 — who shall be the intermediary herald between the immortal Gods of Olympus, and the ill-fated mortals of Grecian agorae or Hades.
Philo’s logic, reiterates Sanders, “identifies both, the Old Testament’s ‘Word’ with Stoicism’s ‘λόγος,’ and the ‘ideal universe’ with Plato’s ‘world of Ideas.’”112 Thus, Philo merges his ‘Ideal universe’ with ‘the pattern of God’s λόγος,’ synthetizing the Grecian λόγος, as Reason, with the Hebraic λόγος, as Word. Indeed, there is a λόγος inherent in God, and a λόγος that emanates from Him as the Word. Hence, the λόγος-Word, once Stoicism rewrites mytho-poetic-Hermes as λόγος-Hermes, becomes the new intermediary between God and humans.
This dramatic shift in conceptuality and exegesis, from Hermes-ποίησις to Hermes-λόγος to Word-λόγος, as “paradigm” and “instrument” of God’s creation, intimates a crucial logo-centric interpretation of the Old Testament’s Divine creation theology and ideology. A victorious λόγος, new Helios of Hellenism’s horizon, quintessential, thus eclipses, as if to
111 These names appear in West, Martin. Homeric Hymns. Homeric Apocrypha. Lives of Homer. London: Harvard University Press, 2003. 115-159.
112 Sanders, J.N. The Interpreter’s Dictionary of the Bible. An Illustrated Encyclopaedia. “The Word.” Ed. Arthur Buttrick and Emory Stevens Bucke. Volume 4. Nashville: Abingdon Press, 1962. 870.
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