Philo of Alexandria - Books and Journals

critical studies 2000 135
evidence of his career, and finally how all of this evidence affects our understanding
of Josephus’ statement. (KAF; based the author’s English abstract)
20019.L.H.Feldman,Flavius Josephus Translation and Commentary:
vol. 3, Judean Antiquities Books 1–4 (Leiden 2000).
This is the first volume to be published in the Brill Josephus project under
the general editorship of Steve Mason. It consists of a fairly literal translation
together with copious annotations linked to the translation. Philo is used extensively
for comparative purposes; see the index at pp. 522–524, with a special
concentration on Mos. andSpec. Reviews:D.T.Runia,SPhA 14 (2002) 219–
223. (DTR)
20020. N.Förster,‘TheExegesisofHomerandNumerologyasa
Method for Interpreting the Bible in the Writings of Philo of Alexandria,’
in G. J. Brooke (ed.), Jewish Ways of Reading the Bible (Oxford 2000)
91–98.
Greek interpreters preserved the central role of Homer in their educational
system by interpreting his work allegorically to bring his message up to date.
Some interpreters also applied different kinds of Pythagorean arithmological
exegesis. We have evidence of this kind of exegesis from various writings, including
those of Nicomachus of Gerasa and Anatolius, Ps.Plutarch and excerpts in
Stobaeus, and various Scholia on Homer. Philo occasionally quotes lines of the
Iliad in providing arithmological interpretations of the Bible as well as in other
contexts. Although the results of his exegesis differ from those of other known
arithmological interpreters of Homer, his exegetical method is similar to theirs,
and it is likely that he was familiar with the traditions upon which they drew.
(EB)
20021.E.Früchtel,‘DasProblemdes„peccatumoriginale“:ZuHerkunft
und Wirkung der augustinischen Erbsundenlehre,’ Perspectiven der
Philosophie 26 (2000) 357–383, esp. 363–366.
TheradicaloppositioninAugustinebetweenloveofgodandself-loveis
traced back to Plato and Aristotle. In his exegesis of Exod 12:23 (QE 1.23ff.)
Philo underlines the necessity of divine grace to overcome the destructive forces
in the soul. In Sacr. 55–59 he shows how victory over self-love is possible.
This vice is inherited and corresponds in that respect to original sin. More
directly, however, Augustine depends on Plotinus. To declare the abuse of human
freedom the cause of all evil does not resolve the problem of theodicy. (DZ)
20022. J. de Garay, ‘Bárbaros e infieles en el pensamiento de Filón de
Alejandría,’ in J. Choza and W. Wolny (edd.), Infieles y bárbaros en las
tres culturas (Sevilla 2000) 41–67.