Philo of Alexandria - Books and Journals

148 part two
aware of the role of silence in relation to speech and the various forms that such
silence can take. The article briefly analyses the kinds of silence in relation to
speech that occur in Philo’s treatise Her. The author concludes that ‘the process
of speaking, creating and articulating logos becomes a complex one, where the
very elocution of words and statements is preceded by ‘quiet’ mental activity, the
soul’s discourse with itself ’ (p. 131). (DTR)
20056. E. Peretto, ‘L’anno sabbatico e l’anno giubilare nel c. 25 del
Levitico e risonanze in Filone d’Alessandria,’ in P. Giannini and M. P.
Ciccarese (edd.), Kairos. Studi di letteratura cristiana antica per l’anno
2000, Rudiae Ricerche sul mondo classico 12 (Galatina 2000) 7–92,
esp. 56–92.
The article starts with a discussion of the Year of Jubilee in Christian interpretation
(notably as proclaimed by the pope in A.D. 2000 with reference to
the christological interpretation of the Year of Jubilee in Luke 4:16–30 and Gal
4:4), an analysis of Luke 4:16–18 where Isa 61:1–2 is quoted, and an excursus
on the Qumran text 11 Qmelch (11Q13). After a detailed discussion of the biblical
concepts of Sabbath Year and Year of Jubilee as described in Lev 25 (but
see also Exod 21:2–11 and Deut 15:12–18) and their historical realization, the
author then analyses Philo’s treatment, both literal and allegorical, of these concepts.
It is concluded that Philo defends the Jewish law and practice of Sabbath
rest in the context of the fact that it was not well accepted in Greco-Roman
society. Where he underlines the benefits of the Sabbath Year, he does not give
enough evidence for us to conclude that in his time the law on the Sabbath Year
was observed. Philo’s allegorical interpretation gives much importance to arithmology
and to a spiritual detachment from earthly matters in favour of pursuit
of knowledge and wisdom, while a social note of solidarity is also present:
the ‘holy years’ restore the social and personal dignity of slaves and the poor.
(HMK)
20057. F.Petit,La Chaîne sur l’Exode. II Collectio Coisliana. III
Fonds caténique ancien (Exode 1,1–15,21), Traditio Exegetica Graeca 10
(Louvain 2000).
In this volume the author continues her edition of the ancient Catenae, now
turning to the Catena on Exodus. She argues that the 26 texts of the Collectio
Coisliana should first be separately treated, since they are not part of the original
Catena. There are no Philonic texts among these, although no. 23 from Clement’s
Stromateis is heavily dependent on Philo. For the Chain itself Petit follows
the same method as in previous volumes, editing the excerpts, identifying the
original source where possible and making brief comments. In the section up
to Exod 15:21, which is quite well preserved, there are five excerpts from Philo,
all from the first book of Mos.Reviews:D.T.Runia,SPhA 15 (2003) 162–165.
(DTR)