The Perfect Sacrifice: Hannah and Samuel in Philo of Alexandria

• In Event: Philo as a Biblical Exegete

Abstract

While it is true that Philo of Alexandria focuses very much on the Pentateuch and puts the figure of Moses into the center of his theological and philosophical thinking, scholars often overlook that there are exceptions to this pattern. A most intriguing case in point are Philo’s remarks on Hannah and Samuel. Hannah’s ecstasy depicted in the Philonic oxymoron of SOBRIA EBRIETAS (DE EBRIETATE 146–152) is a most powerful description of a “pneumatic state” in ancient literature, which was to inspire later Jewish and Christian writings (see Lewy 1929). Hannah’s son, Samuel, is defined as “the greatest of kings and prophets” (DE EBRIETATE 143) and presented as an ideal man, “the model of life appointed in the highest rank before God” (DE MIGRATIONE ABRAHAMI 196). Hannah’s sober drunkennes has been read by scholars either as an exception to Philo’s more or less negative view on women, or rather as a confirmation of it (see Sly 1990, Mackie 2014, Friesen 2015). Many questions remain to be explored. Why does Philo define Samuel as “the greatest of kings and prophets”? What then about Moses? Why is Hannah “a prophetess”? Answers may be found in a comprehensive overview of how Philo develops Hannah and Samuel throughout his oeuvre. In my paper, I will put particular emphasis on Philo’s use of philosophical archetypes and symbols such as the number seven, the Monad, the ideal of the philosopher-king, as well as Philo’s use of gender categories. These themes are present throughout his comments on Hannah and Samuel (and continue to do so in later Rabbinic and Patristic discussions of the two figures). I will argue that, ultimately, for Philo Hannah and Samuel could serve as the pinnacle of his view on human virtue: the self-offering to the Lord.

Author

• Sara Moscone, University of Bern