 The relation between the logos and the law of Nature is an interesting topic since it shows the different perspectives of Philo’s thought and Stoic doctrine despite their many similarities (Najman 1999). For the Stoics, the logos and the law of Nature are perfectly synonymous. In their definition, the law of Nature is the command of the logos as to what must be done and what avoided. Philo’s thought of the law is different. In Opif. 143, Philo alludes to man’s original ancestor as living in a world governed by a constitution, i.e., “the right reason of nature”, which is named with more appropriate title “ordinance”, a divine law according to which obligations and rights have been distributed to each creature. The vocabulary is Stoic, but with an interesting nuance: Philo speaks about “the right reason of nature” instead of “the law of nature”. This is perhaps more than a stylistic variation; instead, it may have served to reveal a distance with regard to the canonical doctrine of the law of Nature. This distance appears to be essential, despite many variations and occasional contradictions. First of all, while Stoic natural law is affirmed by Cicero to be “the same in Athens and in Rome”, but without any precise formulation, the Torah, specific law of the people of Israel, is posited by Philo to be unique, since it is both concrete and eternal. The law of Moses thus has an ambiguous status, since it is sometimes said to be the Natural Law itself, and sometimes an image, eikôn, of it. It is a controversial point whether the term “image” means an ontological degradation or a perfect identity of one with the other. Last but not least, Philo emphasizes the fact that before the Torah, the patriarchs were unwritten incarnations of the law of Nature. Admittedly, his task bordered on the impossible. He had to take into account both the historicity of the Torah and its eternity, its universality, and its institutional status as law of Israel. It is not impossible that he had in mind a model similar to the translation of the Torah into Greek. In the Vita Mosis, he emphasizes the fact that the Greek translation and the Hebrew (he says “Chaldean”) original are perfectly identical and equivalent. There is a plasticity of the law of Nature, at first incarnated by the patriarchs, then written; and a plasticity of the Torah, first in Hebrew, then in Greek. At the same time, their underlying function is always the same: defining a principle of ethical responsibility not exclusively from the rationality of the world but by reference to a personal God who chose Israel to incarnate and bear witness to this principle in its different forms.