Philo of Alexandria - Books and Journals

critical studies 2000 141
Although scholars generally recognize that Philo’s so-called historical treatises,
Flacc. andLegat., contain many questionable details, one detail that has
generally gone unquestioned is Philo’s claim that Gaius advised Agrippa to sail
to Syria via Alexandria. Evidence suggests, however, that the northern Mediterranean
route was shorter, safer, and more comfortable than the way via Alexandria.
It is also fairly well accepted that Agrippa left Italy in July and arrived in
Alexandria in early August, but this dating does not accord with other events
linked to the death of Gaius’ sister Drusilla in June. It is more likely that Agrippa
set sail for Alexandria earlier in the spring, specifically to help the Jews in their
struggle with the Greeks. His purpose would have been to obtain and convey to
Gaius a letter from the Jews expressing their congratulations upon his accession
and presenting their complaints against the Greeks. Because the Greeks feared
the potential success of Agrippa’s intervention, his visit sparked their violence
against the Jews. Philo’s explanation that Agrippa stopped in Alexandria because
of Gaius’ advice was therefore provided to cover up the real intent behind his
visit. (EB)
20040. A.Lebedev,‘XenophanesontheImmutabilityofGod:a
Neglected Fragment in Philo Alexandrinus,’ Hermes 128 (2000) 385–391.
It is argued that the anonymous couplet of archaic verses at Philo Aet. 41
should be attributed to Xenophanes. The main argument is the parallel at
Ps.Aristotle De Melisso Xenophane Gorgia 3, 977a14 (= Xenophanes 21A28 DK).
The comparison with children on the sea shore, drawn from Homer, may also go
back to Xenophanes. Both arguments can be well fitted into an understanding
of Xenophanes’ theological argument. (DTR)
20041. S. Légasse, ‘Exégese juive et exégèse patristique: le cycle biblique
de Gédéon,’ Studii Biblici Franciscani Liber Annus 50 (2000) 181–
262, esp. 183, 211–212.
Of Gideon’s campaigns (Judg 7:16–8:21) Philo only mentions the destruction
of the tower of Phanuel (Judg 8:8–9, 17, cf. Conf. 128–132). Like the Tower of
Babel, this tower represents impious pride which thinks it can conquer the skies
in order to subdue intellectual values and subject them to the world of sensible
reality, when in fact the celestial realities are inaccessible. To this pretension
Gideon is opposed, whose name signifies ‘piracy’. He embodies the just person,
‘this pirate who maltreats injustice and incessantly seeks its death’. (JR)
20042. L.I.Levine,TheAncientSynagogue: the First Thousand Years
(New Haven 2000).
This is a magisterial volume about the synagogue from its origins through to
the early seventh century c.e., presented from diachronic and synchronic perspectives.
Part I covers the historical development of the synagogue and includes
chapters on origins, pre-70 c.e. Judaea, pre-70 c.e. Diaspora, role and functions