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Introduction, Translation, and Commentary
Author:
In the treatise On the Change of Names (part of his magnum opus, the Allegorical Commentary), Philo of Alexandria brings his figurative exegesis of the Abraham cycle to its fruition. Taking a cue from Platonist interpreters of Homer’s Odyssey, Philo reads Moses’s story of Abraham as an account of the soul’s progress and perfection. Responding to contemporary critics, who mocked Genesis 17 as uninspired, Philo finds instead a hidden philosophical reflection on the ineffability of the transcendent God, the transformation of souls which recognize their mortal nothingness, the possibility of human faith enabled by peerless faithfulness of God, and the fruit of moral perfection: joy divine, prefigured in the birth of Isaac.
Introduction, Translation, and Commentary
Author:
In the treatise On the Change of Names (part of his magnum opus, the Allegorical Commentary), Philo of Alexandria brings his figurative exegesis of the Abraham cycle to its fruition. Taking a cue from Platonist interpreters of Homer’s Odyssey, Philo reads Moses’s story of Abraham as an account of the soul’s progress and perfection. Responding to contemporary critics, who mocked Genesis 17 as uninspired, Philo finds instead a hidden philosophical reflection on the ineffability of the transcendent God, the transformation of souls which recognize their mortal nothingness, the possibility of human faith enabled by peerless faithfulness of God, and the fruit of moral perfection: joy divine, prefigured in the birth of Isaac.
Author:
Abstract
Taking a cue from James Royse’s lifelong devotion to the texts of Philo and the New Testament, the present essay offers a thank-offering in kind. Its principal contribution is a complete analytical catalogue of David Hoeschel’s marginal emendations to the text of Somn. 2 in the famed Augustana manuscript (Codex Monacensis Graecus 459). These results are compared with Paul Wendland’s attribution of Hoeschel’s work in the apparatus of Cohn-Wendland volume 3. Drawing on James Royse’s recent (2019) study of this edition, it is argued that the collected data simultaneously confirm Hoeschel’s reputation as a textual critic, while raising questions about Wendland’s. The second part of the essay turns to non-textual notes on Somn. 2 in the Augustana. Particular emphasis is placed on Hoeschel’s identification of two Homeric lemmata, as well as a curious marginalium written in Hoeschel’s hand alongside Somn. 2.78: the word κενόδοξοι. Analysis of these further scholarly notes allows for a more complete picture of Hoeschel’s achievements as a humanist—accomplishments also reflected in the work of this volume’s honoree.