Philo of Alexandria - Books and Journals

58 part two
come forth a man . . .’, interpreted by Philo non-eschatologically in Mos. 1.263–
299). Tobin argues that the eschatological passages in Praem.makemuchmore
sense when seen as significant revisions of viewpoints found in Sib. Or.3and5.
He concludes that (1) Philo, like most Jews of his time, does have eschatological
expectations; (2) Philo has thoroughly revised the kind of eschatology found in
much of the Jewish Sibylline tradition; (3) the most obvious reason for this is that
he saw in the violent denunciations of Gentile peoples and especially the Roman
empire in the Jewish Sibylline tradition a danger to the existence and well-being
of the Jewish community of Alexandria, Egypt and elsewhere. (HMK)
9787. G. M. Vian, ‘La preghiera nella tradizione alessandrina,’ in F.
Cocchini (ed.), Il dono e la sua ombra. Ricerche sul Περ ες di
Origine. Atti del I Convegno del Gruppo Italiano di Ricerca su ‘Origene e la
Tradizione Alessandrina,’ Studia Ephemeridis Augustinianum 57 (Rome
1997) 53–81, esp. 64–75.
After having first recognized that the subject of prayer is rather diffuse
in Philo, the author attempts to establish its salient characteristics, making
reference to texts taken from the entire Philonic corpus. On the basis of this
material he finds three types of prayer: (1) those of biblical personages; (2) those
prescribed by scripture; (3) personal prayers of the soul of every human being.
(RR)
9788. N.Walter,Praeparatio Evangelica: Studien zum Umwelt, Exegese
und Hermeneutik des Neuen Testaments, edited by W. Kraus and
F. Wilk, Wissenschaftliche Untersuchungen zum Neuen Testament 98
(Tübingen 1997).
This volume collects essays, in part complemented by addenda, written by
the author in the period 1964 until 1995. We list here only those which focus on
Hellenistic Judaism. ‘Frühe Begegnung zwischen jüdischem Glauben und hellenistischer
Bildung in Alexandrien’ (pp. 1–11, first published in 1964) presents
a survey on the Jewish authors before Philo who appropriate Greek thinking
or Greek forms of culture. Walter approves the view of Tcherikover that most
of these writings where not read by non-Jews, but were destined for insiders.
In ‘„Hellenistische Eschatologie“ im Frühjudentum—ein Beitrag zur „Biblischen
Theologie“?’ (pp. 234–251, first published in 1985) Walter establishes a
Jewish-Hellenistic type of eschatology which is oriented to a timeless salvation
already prepared in heaven, in principle accessible to all mankind and
exemplified inter alia by the concept of God’s eternity in Philo and in the
Slavonic Enoch. ‘Kann man als Jude auch Grieche sein? Erwägungen zur jüdischhellenistischen
Pseudepigraphie’ (pp. 370–381, published in the Festschrift Ben
Zion Wacholder in 1994) gives an evaluation of Jewish writings under the
name of Greek authors, most of whom want to show to their Jewish readers
how congenial Judaism is with its Hellenistic environment, an aspiration which
in the long run failed. Finally we note the contribution on how Hellenistic