Engelsman 75: "By the beginning of the Christian era there must have been a growing tension in Judaism btween Yahweh and Sophia. This tension appears to have been resolved by repression, as can be deduced from the writings of Philo. At least her power and prestige were radically curtailed at this time"
95: in The Wisdom of Solomon, Wisdom (Sophia) and Word (Logos) are synonymous ("Oh God [...] who made all things by thy word and by wisdom formed man")
Philo emphasizes Word and chooses it "as the intermediary between God and the world" (Engelsman 94)
"[B]oth Logos and Sophia are present in his writings, [but] it is [...] possible to sense a growing preference for Logos, and it is this preferred Logos which became so important in the Christological speculation of later theologians" (96)
"Not only did Philo prefer Word over Wisdom, the authors of the New Testament did, too. Thus the transferral of attributes from Sophia to Logos was completed during the first few centuries of the Christian era in both Judaism and Christianity"
Englesman 102: Philo's Sophia is "a pale and sickly copy of her sister Isis [...] a 'dainty' Sophia" [...] "a truncated and weakened version of the goddess--remote and not immanent, heavenly and not earthly, unifaceted and not multidimensional"
in Fuga he tries to wrest away her femininity ("her nature is manly [...] the daughter of God, even Wisdom, is not only masculine but father")