Philo of Alexandria - Books and Journals

additional items 1987–1996 423
Qumran, Rabbinic literature, Letter to the Hebrews, and Paul. Only Paul believes
in atonement for the deliberate sinner, namely, through the death of Jesus. Philo
distinguishes between intentional and unintentional sins several times but not
always in connection to the cult. In Spec. 1.226–238, he cites this distinction
in discussing the sin offering, suggesting that this offering atones only for
unintentional sins. Elsewhere, he portrays the deliberate sinner as provoking
God and having to reckon with the divine rather than human tribunal. (EB)
a96100. O. Betz, ‘Die jüdischen Qumran-Essener als Modell für das
griechische Gemeinschaftsideal,’ in B. Funck (ed.), Hellenismus. Beiträge
zur Erforschung von Akkulturation und politischer Ordnung in den Staaten
des hellenistischen Zeitalters: Akten des Internationalen Hellenismus-Kolloquiums
9.–14. März 1994 in Berlin (Tübingen 1996) 319–327.
Against the background of the discoveries at Qumran the author portrays the
interpretatio Graeca, which Josephus, Pliny and Philo give of the Essenes. When
he points out the freedom, equality and fraternity found in this community,
Josephus has in mind the ideal state of Plato. Philo emphasizes to an even greater
extent the exemplary function of the common life of the Essenes; he stresses
their commitment to God, but also their concentration on ethics. More than in
Josephus their freedom is conceived in Stoic terms. Though he recognizes the
impact of Moses, this is not incompatible with his praise of the ‘most holy Plato’
(Prob. 13). (DZ)
a96101. R.vandenBroek,Studies in Gnosticism and Alexandrian
Christianity, Nag Hammadi Studies 39 (Leiden 1996), esp. 117–130 and
206–234.
Collection of fifteen articles, four of which are published here for the first
time while two others appeared in relatively inaccessible collections. The two
studies dealing with Philo, nos. 7 and 13, are reprints of R-R 8606 and R-R 7902
respectively. (HMK)
a96102. B.Chiesa,‘Dawudal-Muqammiselasuaopera,’Henoch 18
(1996) 121–155, esp. 131–137.
In this review of Sarah Stroumsa’s Dawud ibn Marwan al-Muqammis’ Twenty
Chapters (1989), Chiesa discusses the possiblity of Philo having been a source of
al-Muqammis. About the latter, little more is known than what al-Qirqisani tells
us in his Kitab al-anwar of 927 c.e, who brings him into relation with a certain
Nana. There are valid arguments for identifying this Nana with Nonnus of
Nisibi (9th century). Chiesa then develops the following argumentation (p. 132):
(1) if al-Qirqisani had knowledge of the works of Philo, his most probable
intermediary source was al-Muqammis; (2) that al-Muqammis may have known
Philo is very likely given his relationship with Nonnus, who was active precisely
in the environment where Philo’s writings circulated—viz. in Armenia—; (3)