fore, O
Hermodorus, saw thee that Sibyl, and even then thou wert" [Greek: eide
se pro posoutou aionos, Ermodore he Sibulla ekeine, kai tote estha].
Even here then the notion is expressed that foreknowledge and
predestination invest the known and the determined with a kind of
existence. Of great importance is the fact that even before Philo, the
idea of the wisdom of God creating the world and passing over to men had
been hypostatised in Alexandrian Judaism (see Sirach, Baruch, the wisdom
of Solomon, Enoch, nay, even the book of Proverbs). But so long as the
deutero-canonical Old Testament, and also the Alexandrine and
Apocalyptic literature continue in the sad condition in which they are
at present, we can form no certain judgment and draw no decided
conclusions on the subject. When will the scholar appear who will at
length throw light on these writings, and therewith on the section of
inner Jewish history most interesting to the Christian theologian? As
yet we have only a most thankworthy preliminary study in Schuerer's great
work, and beside it particular or dilettante attempts which hardly shew
what the problem really is, far less solve it. What disclosures even the
fourth book of the Maccabees alone yields for the connection of the Old
Testament with Hellenism!]

[Footnote 113: "So far as the sensible world is a work of the Logos, it
is called [Greek: neoteros huios] (quod deus immut. 6. I.277), or
according to Prov. VIII. 22, an offspring of God and wisdom: [Greek: he
de paradexamene to tou theou sperma telesphorois odisi ton monon kai
agapeton aistheton huion apekuese ton de ton kosmon] (de ebriet 8 I. 361
f). So far as the Logos is High Priest his relation to the world is
symbolically expressed by the garment of the High Priest, to which
exegesis the play on the word [Greek: kosmos], as meaning both ornament
and world, lent its aid." This speculation (see Siegfried. Philo, 235)
is of special importance; for it shews how closely the ideas [Greek:
cosmos] and [Greek: logos] were connected.]

[Footnote 114: Of all the Greek Philosophers of the second century,
Plutarch of Chaeronea, died c. 125 A.D., and Numenius of Apamea, second
half of the second century, approach nearest to Philo; but the latter of
the two was undoubtedly familiar with Jewish philosophy, specially with
Philo, and probably also with Christian writings.]

[Footnote 115: As to the way in which Philo (see also 4 Maccab. V. 24)
learned to connect