If you had read (ye) "Old(e) Testament Pseudepigrapha": one of the texts herein was a pseud' on Philo. Of course Philo had nothing to do with the Antiquitatum Biblicarum. Western Christians, who copied and have edited this work, have rated it a "Pharisaic" document: close to Josephus' halakha against, say, Judith's (or anything else of the pre-Revolt Diaspora). Zeev Safrai posted an essay on "LAB" in 2018. Safrai puts this in the Jamnia / Javneh era after 70 CE, when the priests didn't matter.
As far as I know a post-Qumran date wouldn't have ruffled feathers at any point since the late 19th century relieved it from Philo. LAB was composed in Hebrew but Qumran shows no awareness of it (we'd be looking to Jubilees, which relation is reversed). It hasn't been picked up by Septuagintal literature the way Judith, say, was picked up in the Greek Esther. As noted Philo didn't know it. It is antiSamaritan, inasmuch as the old shrines at Gerizim / Shechem are condemned. The mutual relationships with 2 Baruch and 4 Ezra / 2 Esdras are famous.
Safrai dates LAB rather after Bar Kochba. It seems of interest LAB sides with Shammai on whether children should fast, where the Mishnah gives to Hillel the last word against Shammai. LAB also retains Jubilees' interest in maintaining the names of Israel's matriarchs, although I cannot call that "feminist" (this reflects a tradition of matrilinealism). These intra-Jewish disputes seem early to me. So far I admit this is a matter of taste.
I don't see where Safrai's essay has raised skub in the past eight years. So... I'll do it:
Within the earlier decades, came the Judaeans' Tumult in Cyrene, Cyprus, and Alexandria. Vridar, when he was poasting, deemed this revolt an important event. LAB - as Safrai knows - argues for the general eretz-Israel as holy and under G-d's protection. Perhaps this nods to a time when Jews were persecuted everywhere but in the Judaea proper, where peace maintained. I don't think that Jews could honestly say this after Bar Kochba and Hadrian.
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