Philo of Alexandria - Books and Journals

critical studies 2004 303
20445. J. Herzer, ‘Die Inspiration der Schrift nach 2Tim 3,16 und
bei Philo von Alexandrien,’ in R. Deines and K.-W. Niebuhr (edd.),
Philo und das Neue Testament: Wechselseitige Wahrnehmungen. 1. Internationales
Symposium zum Corpus Judaeo-Hellenisticum Novi Testamenti
(Eisenach/Jena, Mai 2003), Wissenschaftliche Untersuchungen zum
Neuen Testament 172 (Tübingen 2004) 223–240.
In this study the author offers a short sketch of the doctrine of scriptural
inspiration as seen in the exegesis of 2Tim 3:16. Two questions are central:
the relationship between the New Testament texts and the writings of Philo on
the one hand, and the consequences on the other. Herzer rejects the traditional
interpretation of H. Burkhardt that the texts provide evidence for the doctrine
of infallibility (esp. Praem. 55). In reality the characterization of Moses as
ρμηνες shows the concept of a twofold hermeneutics: the prophet Moses
as interpreter of the divine word and the hermeneutics of the exegete who is
interpreting (allegorically) the scriptural evidence under the powerful influence
of the divine spirit. The author concludes that the common view of the theme
of ‘Holy Spirit in scriptural inspiration’ as having been taken by the author of
the Pastoral epistle from Hellenistic Judaism is unverifiable. It is more likely
that 2Tim has developed his own idea in controversy with his opponents.
(GS)
20446. I.Himbaza,Le Décalogue et l’histoire du text. Études des
formes textuelles du Décalogue et leurs implications dans l’ histoire du
textedel’AncientTestament, Orbis Biblicus et Orientalis 207 (Fribourg–
Tübingen 2004), esp. 98, 167–171.
When Philo lists the ten commandments, he does not cite the actual text of
their contents. In Decal. 36, however, we find a direct quotation of the 6th to 8th
commandments. With regard to the two versions of the Decalogue, the question
is raised whether Philo follows Exodus or Deuteronomy. The fact that he does
not cite the Decalogue literally allows the conclusion that the prohibition of its
citation was already part of Rabbinic texts which were current in the 1st century
c.e. (JR)
20447. A. Hirst and M. Silk, Alexandria, Real and Imagined, The
Centre for Hellenic Studies, King’s College London Publications 5 (Aldershot
2004).
Only a limited number of essays in this volume deal with Philo directly (see
the listing of articles by J. Carleton Paget, J. Rowlandson and A. Harker, and
M. B. Trapp), but this book contains various essays on ancient Alexandria that
will interest Philo scholars. (EB)