Other parallels:
“Therefore the appellations already mentioned reveal the powers existing in the living God; for one title is that of Lord, according to which he governs; and the other is God, according to which he is beneficent. For which reason also, in the account of the creation of the world, according to the most holy Moses, the name of God is always assumed by him: for it was fitting that the power according to which the Creator, when he was bringing his creatures into the world, arranged and adorned them, should be invoked also by that creation.” – Philo of Alexandria (Plant 1:86)

“The Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord is over and govern the creature.” – Philo of Alexandria (Abr 1:121)
Another possibility, is that Apollos, who was as influential as Paul in Corinth, was familiar with Philo because he was a Jew from Alexandria and was depicted as quite educated in Acts. Stephen Patterson (“From John to Apollos to Paul” in Christian Origins and the Establishment of the Early Jesus Movement; Brill, 2018) has theorized that Paul was responding in part to Apollos’ theology in 1 Corinthians, which was itself influenced by Alexandrian Judaism.
See Chadwick, H (1966), St. Paul and Philo of Alexandria, Bulletin of the John Rylands Library 48 (2): 286-307 (esp. 287- 8):
Chadwick presented a long list of thematic parallels between Paul and Philo including:

(i) the central arguments of Romans 1-2 (eg. knowledge of God from His creation, idolatry that leads to moral failure, etc.); and

(ii) themes in Philo that anticipate developments in Christology, such as the typology of Adam, and the incarnational language use in Moses. Above all, the language of Colossians reminds of Philo.
The parallels are sufficient to demonstrate ‘the extent to which Paul was able to draw upon the higher aspirations of the Greek synagogue’. [p. 306]

Sandmel, S (1979) Philo of Alexandria: an introduction (New York : Oxford University Press)

Runia, D (1993) Philo in Early Christian Literature: a Survey (Brill), especially chapter 4, ‘Philo and the New Testament’ (Runia summarises Chadwick and Sandmel above)
The Middle Platonists: 80 BC to AD 250, by John Dillon (1977, revised 1996) This includes looks at the schools of Aristotle, Zeno and others such as Valentinus as they borrowed concepts from one another more and more as time progressed. Dillon was semi-controversial for taking the position that Philo’s cosmological world view was a variant form of the common Middle Platonism of his day, adapted to allow for the highest Principal entity to be also the creator of the physical world, and this entity is derived from the figure of God in the book of Genesis.

Philo of Alexandria and the Timaeus of Plato: Vol 1 Monograph, vol 2 Notes, Index & Bibliography, by D T Runia (1983) This covers Philo’s adaptation of the Middle Platonism of his day and place. He followed Plato pretty closely in many ways, but IIRC was heavily influenced by Stoicism when it comes to use of technical terms.