David T. Runia

The single most important source for Second Temple Jewish exegetical traditions is the three commentaries series written by Philo of Alexandria. Wanting to understand Second Temple Judaism more fully, a group of scholars founded the Philo Institute in 1971 to explore those traditions. The following year they began publication of The Studia Philonica as a venue for their research; however, the significance of Philo's work soon captured the interest of a broader group of scholars and quickly opened the journal's pages up to all aspects of Philonic studies. Six issues were released from 1972-1980 containing twenty-five articles, annual bibliographies, and abstracts of notable publications. The list of contributors is a who's who in Philonic studies in the 1970s and 1980s. After a lapse of almost a decade, the journal was revived as the Studia Philonica Annual, which is devoted to furthering the study of Hellenistic Judaism, in particular the writings and thought of the Hellenistic-Jewish writer Philo of Alexandria (ca. 15 b.c.e. to ca. 50 c.e.). Each year the Annual publishes the most current Philonic scholarship along with an extensive bibliography that is maintained by David Runia.

El conocimiento y la utilización del Fedón por Filón es una importante fuente de información acerca de la interpretación que del diálogo se realizaba en la época. Debemos tener en cuenta que Filón nunca hace referencias directas al Fedón sino solo cita algunos breves fragmentos. No obstante, el lenguaje de Platón ha influido sobre Filón, en especial el empleo de adjetivos compuestos. Además, Filón recoge del diálogo una abundante cosecha de imágenes: a) la imagen del cuerpo como una prisión; b) la imagen del cuerpo como un ropaje del alma; c) la esclavitud que el alma debe sobrellevar debido a estar unida al cuerpo; y d) el viaje al extranjero hacia otro lugar, que se corresponde con el tema bíblico de la migración. Se exploran también otros temas del diálogo, como el descenso del alma al cuerpo en términos de met empsicosis o reencarnación. Finalmente, se realiza el análisis de cuatro pasajes: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. The knowledge and use of the Phaedo by Philo is an important source of information about its interpretation at that time. We must take into account that Philo never makes any direct references to the Phaedo but does quote a few snippets. However, Plato’s use of language has influenced Philo, particularly in the rich use of compound adjectives. Philo draws a copious harvest of images from the dialogue: a) the image of the body as a prison; b) the image of the body as a garment for the soul; c) the bondage that the soul must endure through its association with the body; and d) the journey abroad to another place, which is linked to the biblical theme of migration. Other general themes in the dialogue are also explored, such as the descent of the soul into the body in terms of metempsychosis or reincarnation. Finally, four passages are discussed: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276.

This volume of Proclus' commentary on Plato's Timaeus records Proclus' exegesis of Timaeus 27a–31b, in which Plato first discusses preliminary matters that precede his account of the creation of the universe, and then moves to the account of the creation of the universe as a totality. For Proclus this text is a grand opportunity to reflect on the nature of causation as it relates to the physical reality of our cosmos. The commentary deals with many subjects that have been of central interest to philosophers from Plato's time onwards, such as the question whether the cosmos was created in time, and the nature of evil as it relates to physical reality and its ontological imperfection.

The Anonymous Philosophical Treatise was preserved only in Armenian. It was published first half-a-century ago in Armenian and in Russian translation, but is barely known to western scholarship. Here a new edition is presented, prepared on computer, together with critical apparatuses, translation and commentary. A variety of tools for the study of the text are included: a concordance, a word list of the English translation, triliteral tables of Armenian - Greek - English technical terminology and more

This volume is a further continuation of the annotated bibliographies on the writings and thought of the Jewish exegete and philosopher Philo of Alexandria, following those on the years 1937-1986 published in 1988, 1987-1996 published in 2000 and 1997-2012 published in 2012. Prepared in collaboration with the International Philo Bibliography Project, it contains a complete listing of all scholarly writings on Philo for the period 2007 to 2016. Part One lists texts, translations, commentaries etc. (75 items). Part Two contains critical studies (1143 items). In Part Three additional items up to 2006 are presented (27 items). In all cases a summary of the contents of the contribution is given. Six indices, including a detailed Index of subjects, complete the work.