Philo of Alexandria - Books and Journals

390 part two
20645.H.M.Keizer,‘PhiloenhetNieuweTestament,’Schrift no. 223
(2006) 21–25.
Article in Dutch for a non-specialist public on the possible relationship
between Philo and the New Testament, in particular sketching similarities and
differences between Philo (Opif. 134, 146. Leg. 1.31, 39) and Paul (1Cor 15:44–
49), Philo (Leg. 3.96, 102) and the Epistle to the Hebrews (Heb 1:2–3, 8:5–6),
and Philo (Opif. 24–25, 31, Deus 31–32) and the Prologue of John (John 1:1–4,
14). (HMK)
20646.A.Kerkeslager,‘AgrippaandtheMourningRitesforDrusilla
in Alexandria,’ Journal for the Study of Judaism 37 (2006) 367–400.
The author reconstructs the chronology of the events in 38 c.e. in Alexandria
and concludes that Agrippa’s visit to the city took place during the mourning
rites for Drusilla, the sister of the Roman emperor Gaius. During these rites the
Jews resist the installation of images (most probably images of Drusilla) in the
synagogues. This was seen as treasonable impiety and as an implicit denial of the
legitimacy of rule by the Julio-Claudian dynasty. The edict issued by Flaccus was
an appropriate response from the standpoint of Roman policy and the violence
to which it led was meant to be punitive. The entire sequence of events was fully
in harmony with normal Roman legal and administrative policies. (ACG)
20647. A. Kerkeslager, ‘Jews in Egypt and Cyrenaica 66–c. 235CE,’
in S. T. Katz (ed.), Cambridge History of Judaism, Volume 4: the Late
Roman Period (Cambridge 2006) 53–68.
Philo is cited as evidence of the period before the revolt in Egypt in 116–
117 c.e. The topic of most significance for Philonic studies is the argument
that neither Jews in Egypt nor their Gentile Christian sympathizers could have
survived the revolt to pass on the works and ideas of Philo to the later Christian
communities in Egypt. From this and various sources dating to after the revolt
in 116–117 it is argued that the copies of Philo’s works and related Philonic ideas
that circulated in Egypt after the revolt were most likely introduced by Christians
who imported them from other regions in which Philo’s works already had been
circulating before the revolt. There are no direct continuities between Philonic
Jewish groups in Egypt before the revolt and the later Philonizing Christian
groups in Egypt after the revolt. (DTR; based on author’s summary)
20648. H.C.Kim,‘AMarriageintheQumrancommunity,’inidem,
Nuzi, Women’s Rights, and Hurrian Ethnicity, and Other Academic Essays,
Hermit Kingdom Studies in Identity and Society 1 (Cheltenham Pa.
2006).
Based primarily on the presentation of ‘On the Life of Moses’ in The Essential
Philo (ed. Nahum Glatzer), Kim describes Philo’s portrayal of Moses’ four roles