. . . like other ancient writers Philo
can indicate that he is making use of an earlier work by using λεγει or a similar word.
For example, at Leg. All. 2.9 Philo introduces a (precise) quotation from
Gen. 2.19 with λεγει
(‘it says’). Such natural usage finds parallels at, e.g., Heb. 1.6 (introducing
a quotation from Deut 32.43), or Aristotle, Metaph. 4.5.1010b 12
(referring to Plato, Theaet. 178b-79a).
However, a term like λεγει does not
necessarily indicate what we would call a direct quotation. It may easily
introduce a paraphrase or even a mere allusion, as in the example just cited
from Aristotle. Consider Philo’s comment at Op. Mund. 13: εξ δε ημεραις δημιουργηθηναι
φησι
τον
κοσμον
(‘He says that in six days the world was created’). There is no reason to
suppose that Philo intended here to be quoting exact words from Genesis 1-2,
and editors do not enclose any portion of this in quotation marks. In contrast,
at Leg. All. 2.9 the words cited from Gen. 2.19 are enclosed in
quotation marks. Such devices are appropriate, of course, in modern translations
and in the editions of Philo’s works in Greek. But in the Greek of Philo’s
time, quotations marks, punctuation marks, accents, and breathings would all
have been unknown. And so Philo had no device available by which he could
signal the difference between a direct quotation and some other sort of using
of a writing.
It is thus a delicate issue to decide
what (if anything) Philo is intending to quote directly. A good example is
found at Agr. 12, where Philo is citing Deut. 20.20. Wendland edits Philo’s
words as: ‘λεγι γαρ ‘παν ο ου καρποβρωτον εστιν, κτλ.’.’ (‘For he says, “Every tree whose
fruit is not edible . . .”’). However, the LXX reads αλλα ξυλον, ο επιστασαι οτι ου καρποβρωτον εστιν, κτλ.’ (‘but
a tree that you know does not produce edible fruit . . .’), and so in the Göttingen
LXX cites Philo as reading παν ο for
ο
επιστασαι οτι.
This interprets Philo as having made a very peculiar substitution. However, an
alternative Ktaz proposes simply to alter the placement of the quotation marks,
and to read: λεγι γαρ παν ο ου καρποωρτον εστιν,
κτλ.’
(‘For he says, Every tree “whose fruit is not edible . . .”’). Now Philo is
interpreted as omitting επιστασαι οτι. In fact, we can avoid any such problem
at all by editing: λεγαι γαρ παν ο ου καρποβρωτον εστιν κτλ.’
(‘For he says, Every tree “whose fruit is not edible . . .”’). Thus Philo is
seen to have quoted the LXX precisely, and to have preceded the quotation with
his own introductory words.
This is not to say, though, that even with
the judicious placement of quotation marks Philo can be seen as always quoting
the LXX accurately. Rather, he often makes small (or perhaps not so small)
changes. For example, Philo adds γενηθητω (‘to be’) to Gen. 9.20 to create a smoother construction.
He shifts from ωενηθητω
to γενεσθω
(two forms of ‘let there be’) at Gen. 1.3 and elsewhere. And many other
examples can be found. (James R. Royse, “Composite Quotations in Philo of
Alexandria,” in Composite Citations in Antiquity, ed. Sean A. Adams and
Seth M. Ehorn, 2 vols. [Library of New Testament Studies 525; London: T&T
Clark, 2016], 1:75-77)