Philo of Alexandria - Books and Journals

critical studies 2005 369
it is hierarchic, asymmetric—because the children will not be able to repay the
received gifts—, contains reciprocity and affection, and includes a promise of
immortality by the fact of having children. The semantics of filiation extends
to other hermeneutical fields: the filiation of the world in respect to God and
the Logos as first-born. Considering specially Conf. 144–146 the article analyses
the distinction of degrees in the filiation of those who have a human being,
the Logos, or God as father. Philo develops the Greek idea of virtue caused by
divine seed but denies that this topic has any mythological implications. The
mother of God’s son is not Rachel but Leah, not a woman but a virgin. The
author credits the Greek sources that Philo uses, especially those with a Platonic
background, but she argues that Philo uses these sources to give original readings
of biblical texts. The result is not far from a New Testament idea, namely that
true sonship does not occur by ties of blood but derives from a gift of God.
(JPM)
20573. L. Troiani, ‘Ambascerie e ambasciatori nella «Legatio ad Gaium»
di Filone Alessandrino,’ in E. T. Pagola and J. S. Yanguas (edd.),
Diplomacia y autorrepresentación en la Roma antigua,SerieActa6(Vitoria
2005) 77–85.
In the context of a discussion about practices and procedures of the embassies
coming from the entire Empire to the court of Rome during the Julio-Claudian
Dynasty, the author presents a report based on Legat. 178–193 and related
passages to describe two embassies that came to Rome about the year 40 c.e.,
one headed by Apion representing the Egyptians, the other headed by Philo and
representing the Jews, in response to the anti-Jewish disturbances of the year 38
c.e. (JPM)
20574.O.S.Vardazaryan,‘P‘ilonAlek‘sandrac‘uerkerihayerenlucmunk‘nerÃ’
[Armenian: The Armenian Scholia to the Works by Philo
of Alexandria], Patma-Banasirakan Handes [The Historical-Philological
Journal (Yerevan)] 168.1 (2005) 185–206.
The paper contains a bibliography of the Armenian medieval scholia (12th–
13th century) to the Armenian translations of several genuine and non-genuine
works by Philo of Alexandria. The sigla used in the present description, although
referring to the scholia which are found in the manuscripts preserved in Matenadaran
(‘Mashtots’ Institute of Ancient Manuscripts, Yerevan, Armenia), may
be applied to the more precise and compact introduction of the same material
preserved in foreign collections of Armenian manuscripts. The failure of attributions
of these scholia, offered by G. Grigoryan, is demonstrated: they cannot
be taken as two different compositions by Hovhannes Sarkavag and Hovhannes
Yerznkatsi Pluz respectively. The above-mentioned scholar was misled by the
identical preambles, which could adhere to the different scholia on the same
work by Philo. Full texts of these preambles are published in the appendix to
the description of the scholia. It is proposed that two recensions of the scholion