Philo of Alexandria - Books and Journals

critical studies 2002 213
and exhibited little sense of insecurity in an alien society, maintaining both
respect for the Jewish homeland in Palestine and commitment to Gentile government
in their local environment. Chapter 2 focuses on the Jewish community
in Alexandria. In giving a close reading of the incident in 38 c.e., Gruen
argues that Philo’s account of events is flawed. Flaccus should not be seen as
the principal villain, nor other Greeks mentioned in his narrative. The chief
source of hostility to the Jews were the rank and file Egyptians. The dreadful
pogrom of 38 c.e., however, now defines the history of Jews in Alexandria.
Their experience in the city was primarily positive. Philo is also frequently
referred to in Chapter 7, ‘Jewish constructs of Greeks and Hellenism’, and Chapter
8, ‘Diaspora and Homeland’. For detailed references see the index on p. 383.
(DTR)
20248. L. Gusella, ‘The Therapeutae and other Community Experiences
of the Late Second Temple Period,’ Henoch 24 (2002) 295–329.
This study proceeds along the same lines as an Italian article published by
the same author in 2001 (see above 20126) about three forms of Jewish community
life of the second and first century b.c.e.: the Essenes, the Qumran
community and the Therapeutae. Essenism was a movement spread over the
whole of Palestine, consisting of local communities in towns, villages or isolated
spots; the Qumran community represents one of these, albeit with specific
characteristics and an independent development. The Therapeutae formed
a single community of limited dimensions and with peculiar characteristics: the
presence of women, celibacy practiced by all members, preponderance of solitary
contemplative activity, alternated by community meetings on the Sabbath
and on the festival of the fiftieth day. While the Essenes and Qumran appear
closely related (cf. the Groningen thesis), the community experience of the
Therapeutae was independent and unique. (HMK; based on the author’s Italian
abstract)
20249. H.Gzella,Lebenszeit und Ewigkeit. Studien zur Eschatologie
und Anthropologie des Septuaginta-Psalters, Bonner Biblische Beiträge
134 (Bonn 2002), esp. 38–39, 109–111.
In the course of his Münster dissertation, while controversially discussing
whether the Septuagint Psalms are aware of traces of independent interpretation,
Gzella has explained some hermeneutical trends of Philo. Translation has a
mystical dimension for him (Mos. 2,40), a kind of unio mystica between author
and translator. While interpreting Ps 16 (LXX 15) and the anthropological
ideas that it contains Gzella compares the dualistic aspects of the Septuaginta-
Psalm with the Platonically influenced ideas in Philo’s treatises (esp. the deep
antithesis between body and soul). Further relations between Septuagint Psalms
and Philonic anthropological or eschatological ideas (such as toil and trouble,
enjoyment, pain and education, eternity and coming face to face with God) can
be found by consulting the excellent indices. (GS)