Philo of Alexandria - Books and Journals

354 part two
pythagoreanizing Platonism that goes back to Eudorus, and also through the
attraction that Egyptian myths and rites held for him. Reviews: D. T. Runia,
SPhA 19 (2007) 212–215 (of the collection in which the article is found). (DTR)
20533. S.Hylen,Allusion and Meaning in John 6, BeiheftezurZeitschrift
für die neutestamentliche Wissenschaft und die Kunde der älteren
Kirche 137 (Berlin 2005), esp. 102–117.
In John 6 allusions are found to the story of the manna in the wilderness
(Exod 16:14–15), and Jesus says ‘I am the bread of life’. These words are often
seen as forming a contrast with the manna story. Hylen poses the question: ‘what
if the characters and actions of John 6 were read as interpreting the story of the
Exodus instead of as a departure from this story?’ (p. 2). Within this framework
the author examines allusions to Exodus in ancient Jewish writings, focusing
on Ezekiel, Jubilees, Wisdom and Philo. Philo identifies manna with heavenly
wisdom, which is associated with learning that comes without labour. It is food
for the soul. The manna is also equated with God’s Logos. Philo uses details from
the manna story to describe the Logos. Hylen suggests that John’s interpretation
of Exodus may be shaped by other readings. The study is a reworked version of
an Emory University dissertation completed in 2004. (ACG)
20534. S. Inowlocki, ‘Quelques pistes de réflection au sujet de la
mystique de Philon d’Alexandrie,’ in A. Dierkens and B. Beyer de Ryke
(edd.), Mystique: la passion de l’ Un, de l’ Antiquité à nos jours, Problèmes
d’histoire des religions 15 (Brussels 2005) 49–59.
The author presents a valuable and well-documented overview of scholarly
views on the subject of Philo’s mysticism. She begins with an outline of the main
views (esp. Goodenough, Winston) and the main issues. Next, the role of the
biblical characters Abraham and Moses and the relevance of the Therapeutae
are discussed. A third section focuses on whether Philo was a practising mystic.
Finally some brief words are devoted to the Nachleben of Philo’s views. Inowlocki
concludes that Philo deserves to be ranked among the mystics of antiquity, even
if certain nuances remain indispensable. (DTR)
20535. A.Kerkeslager,‘TheAbsenceofDionysios,Lampo,and
Isidoros from the Violence in Alexandria in 38C.E.,’ The Studia Philonica
Annual 17 (2005) 49–94.
In this article the author argues against the generally accepted view that
three members of the Alexandrian Greek elite known as Dionysios, Lampo
and Isidoros were involved in the violence in Alexandria in 38 c.e. In the first
section, entitled ‘What Philo does and does not say’, the author argues that Philo’s
texts about the violence do not support the view that the three persons were
involved. Kerkeslager bases this position on four arguments. (1) Philo never
says that these three persons played a role in plotting the violence. When he