Philo of Alexandria - Books and Journals

38 part two
9729. R.B.terHaarRomeny,ASyrianinGreek Dress: the Use of
Greek, Hebrew, and Syriac Biblical Texts in Eusebius of Emesa’s Commentary
on Genesis, Traditio Exegetica Graeca 6 (Leuven 1997), esp. 183–
192.
In his Leiden dissertation the author gives a careful discussion on the excerpt
from the Genesis Commentary of Eusebius of Emesa in the Catena (Petit
no. 194) in which appears to be quoted. It is not so likely that Eusebius was
theintermediary,sincehedoesnotcitePhiloanywhereelseandmoreoverthis
would be his only quotation from another author. The two excerpts must have
been joined together later on. (DTR)
9730. C.Haas,Alexandria in Late Antiquity: Topography and Social
Conflict (Baltimore 1997), esp. 94–99.
In order to cast light on the later fortunes of the Jewish community in
Alexandria, the author looks back to the period of Philo and especially to his
evidence on the bitter conflicts between Greeks and Jews. He is inclined to
conclude that the discontinuity caused by the Jewish revolt was less absolute
than is generally thought. (DTR)
9731.M.Harding,‘JosephusandPhilo,’inM.C.Kiley(ed.),Prayer
from Alexander to Constantine. A Critical Anthology (London–New York
1997) 86–91.
After a brief sketch of Philo’s life, works and importance, the author very
succinctly mentions Philo’s views on prayer and worship, and gives a selected
bibliography on the subject. Right conduct is a necessary prerequisite of worship,
prayer included. Prayer and praise from a devoted heart is better than literal
sacrifices. In Philo’s works four prayers can be found, two of which (Migr. 101
and Spec. 2.198–199) are discussed by G. E. Sterling further on in the Anthology
(see below 9781). The other two prayers are located in Somn.1.164 and Her. 24–
29. (HMK)
9732. D.M.Hay,‘PuttingExtremisminContext:theCaseofPhilo,
De Migratione 89–93,’ in D. T. Runia and G. E. Sterling (edd.), Wisdom
and Logos: Studies in Jewish Thought in Honor of David Winston [= The
Studia Philonica Annual 9 (1997)], Brown Judaic Studies 312 (Atlanta
1997) 126–142.
Scholarly discussion of the famous passage on the extreme allegorists has
usually concentrated on identifying them in their historical context. In this
article Hay investigates the passage itself and its place in the context of the
treatise. Firstly a brief analysis of the passage is given. Then Migr. asawhole
is investigated with the aim of shedding light on §§ 89–93. The major themes of
the passage, such as the nature of the virtuous life and the location of one’s true