Philo of Alexandria - Books and Journals

critical studies 2006 401
can be explained by various kinds of scribal intervention. Recently a further
witness for the text has been discovered in the form of a Vienna papyrus, but
its evidence is very limited. Finally brief remarks are devoted to the question of
whether Philo’s works were revised by a Jewish-Rabbinic scribe. Royse briefly
discusses the biblical text quoted at Virt. 184 and concludes that there is little
doubt that the text here is influenced by Aquila’s translation of the Hebrew Bible.
(DTR)
20677.D.T.Runia,‘Philo—eenintroductie,’Schrift no. 223 (2006) 3–
11.
A lightly revised reprinting of the introductory article in Dutch on Philo
first published in 1989 (RRS 8953) and also published in an English version
(RRS 9059). It focuses on Philo’s attitude to the problems of acculturation in
the predominantly Hellenic cultural milieu of Alexandria. (DTR)
20678. K.O.Sandnes,‘Markus:enallegoriskbiografi?’[Danish:
Mark: an Allegorical Biographer?], Dansk teologisk tidsskrift 69 (2006)
275–297.
H. Tronier recently addressed the question of genre in Mark’s Gospel (see
above 204133). He claimed that Mark was written in a way similar to how Philo
interpreted the biblical narratives about the lives and journeys of Moses and
Abraham, arguing that Philo’s biographies are allegorical presentations of the
identity of the Jewish people, and that Mark is an allegory of a similar kind. The
present article questions Tronier’s interpretation of Philo, e.g. by urging a distinction
between the biography of Moses and those of Abraham. Furthermore,
the author argues that Mark’s Gospel is narrative and not expository like Philo’s
Abr.and Migr.(TS)
20679. G. Schimanowski, Juden und Nichtjuden in Alexandrien: Koexistenz
und Konflikte bis zum Pogrom unter Trajan (117 n. Chr.), Münsteraner
Judaistische Studien 18 (Berlin 2006), esp. 117–139.
In this survey of religious, cultural and ethnic conflicts in Ancient Alexandria,
Philo is used throughout as a source for much information about the city. In
addition, an entire chapter deals with Philo as a Jew, Alexandrian and Roman;
this chapter has already been published in a different form elsewhere (see above
20288). In addition the two ‘historical’ books Flacc.and Legat.playanimportant
role in the chapter about the first pogroms against Jews in the city. The same also
pertains to the outline of the intellectual and religious co-existence of Jews and
non-Jews mentioned occasionally in his exegetical writings as well (Mos. 1.278,
Ios. 255). Apart from his well-known negative attitudes towards Egypt, more
benign views are put forward, for example in Ios.(GS)