Philo of Alexandria - Books and Journals

232 part two
different groups lived side by side. With some 170 photographs and sketches,
this impressive volume details the results of these excavations and explains the
distinctiveness of the monumental tombs—which combine Greek and Egyptian
elements—from the Ptolemaic through to the Roman period. The author also
discusses the influence of the Alexandrian style in tombs outside the city,
whether in Egypt or beyond. Very few Jewish tombs can be identified with
certainty. Features that suggest a Jewish identification include lamps showing
aseven-branchedcandelabrυμ or a palm tree, epitaphs with biblical or Jewish
names like Miriam or Joseph, and the absence of ornaments and paintings. Jews
were buried in all parts of the city in the same cemeteries as other groups. Philo
is mentioned only in passing for evidence that Jews lived throughout the city
(p. 20). Nonetheless Philo scholars may wish to consult this volume to learn more
about the great cosmopolis—home to the most important Jewish Diaspora of its
time—where Philo lived and wrote. (EB)
20298. J.Whitlock,Schrift und Inspiration. Studien zur Vorstellung
von inspirierter Schrift und inspirierter Schriftauslegung im antiken Judentum
und in den paulinischen Schriften, Wissenschaftliche Monographien
zum Alten und Neuen Testament 98(Neukirchen-Vluyn 2002),
esp. 74–75, 96–121.
This study is the author’s 1999 Tübingen dissertation with some supplements,
especially for the Qumran writings. Even if Philo’s interest concerns mainly the
Pentateuch and Moses as the most important inspired person, he knows much
more about OT writings. Some texts like 1Sam were cited as a ερς λγς.
When telling the story of the Septuagint translation miraculous aspects are given
much more emphasis when compared to the narrative of the so-called Letter of
Aristeas. Many terms of the Platonic doctrine of inspiration occur. Philo shows
that he knows all four kinds of inspiration of the Greek tradition. He himself is
presented as an inspired author. Nevertheless the biblical texts are his first source.
The use of the term πνεμα comes nearer to the Jewish tradition than to the
Greek background. Whitlock explains some traditional views on the question
of inspiration and the Holy Scripture. Most of these he agrees with, but on
some occasions he has reexamined the texts for his own purpose. In some cases,
however, he is criticizing interpretations such as that of H. Leisegang which goes
back to the beginning of the 20th century. Interaction with recent interpretations
of Philo is rare. (GS)
20299.W.T.Wilson,‘SinasSexandSexwithSin:theAnthropologyof
James 1:12–15,’ Harvard Theological Review 95 (2002) 147–168, esp. 149–
157.
Philo’s use of sexual metaphors to illumine the human predicament helps
clarify the Book of James’ utilization of the same at Jas 1:12–15. (KAF)