1. Hebrew Bible, Genesis, 1.4, 2.1, 12.7, 17.5, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16-19.29, 19.1, 19.2, 19.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 291 | 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’ |
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2. Hebrew Bible, Exodus, 3.14-3.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. |
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3. Hebrew Bible, Deuteronomy, 4.19, 6.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294, 297| 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ | 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. |
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| 4. Heraclitus of Ephesus, Fragments, 6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 |
5. Plato, Phaedrus, 245c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296| 245c. παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε. | 245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also |
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| 6. Plato, Republic, 6.507c-508d, 6.507c-509b, 6.506d-509b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 |
| 7. Plato, Laws, 10.903c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 |
| 8. Aristotle, Soul, 2.7.418b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 |
| 9. Philochorus, Fragments, 178a (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 |
| 10. Cicero, Orator, 27.94 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 |
| 11. Philo of Alexandria, Who Is The Heir, 136, 285 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296 |
12. Philo of Alexandria, On Curses, 41 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 | 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons. |
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13. Philo of Alexandria, On The Sacrifices of Cain And Abel, 127, 60, 59 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276 | 59. For Abraham also, having come with all haste and speech and eagerness, exhorts virtue, that is to say, Sarah, "to hasten and knead three measures of fine meal, and to make cakes upon the Hearth." When God, being attended by two of the heavenly powers as guards, to wit, by authority and goodness, he himself, the one God being between them, presented an appearance of the figures to the visual soul; each of which figures was not measured in any respect; for God cannot be circumscribed, nor are his powers capable of being defined by lines, but he himself measures everything. His goodness therefore is the measure of all good things, and his authority is the measures of things in subjection, and the Governor of the universe himself, is the measure of all things to the corporeal and incorporeal. On which account, his powers also having been looked upon in the light of rules and models, have weighed and measured other things with reference to them. |
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14. Philo of Alexandria, On Dreams, 1.229-1.230 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 | 1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); |
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15. Philo of Alexandria, On The Special Laws, 1.29, 1.337-1.339, 3.178, 3.187, 4.192 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 263, 275, 294, 296, 297 | 1.29. Not but what they have also joined to themselves the arts of statuary and painting as copartners in their system of deceit, in order that, bringing over the spectators by well-fabricated appearances of colours, and forms, and distinctive qualities, and having won over by their allurements those principal outward senses of sight and hearing, the one by the exquisite beauty of lifeless forms, and the other by a poetical harmony of numbers--they may ravish the unstable soul and render it feeble, and deprive it of any settled foundation. 1.337. But the champions of the outward senses extol their praises, also, with great energy and magnificence; enumerating in their discourse all the wants which are supplied by their means, and they say that two of them are the causes of living; smell and taste; and two of living well, seeing and hearing; 1.338. therefore, by means of taste the nourishment derived from food is conveyed into the system, and by means of the nostrils the air on which every living thing depends; for this also is a continual food, which nourishes and preserves men, not only while they are awake, but also while they are asleep. And the proof of this is clear; for if the passage of the breath be obstructed for even the shortest period, to such a degree as wholly to cut off the air which is intended by nature to be conveyed into the system from without, inevitable death will of necessity ensue. 1.339. Again, of the more philosophical of the outward senses by means of which the living well is produced, the power of sight beholds the light which is the most beautiful of all essences, and by means of the light it beholds all other things, the sun, the moon, the stars, the heaven, the earth, the sea, the innumerable varieties of plants and animals, and in short all bodies, and shapes, and odours, and magnitudes whatever, the sight of which has given birth to excessive wisdom, and has begotten a great desire for knowledge. 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature. 4.192. and perhaps because the real genuine priest is at once also a prophet, having attained to the honour of being allowed to see the only true and living God, not more by reason of his birth than by reason of his virtue. And to a prophet there is nothing unknown, since he has within himself the sun of intelligence, and rays which are never overshadowed, in order to a most accurate comprehension of those things which are invisible to the outward senses, but intelligible to the intellect.XXXVII. |
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16. Philo of Alexandria, On The Virtues, 79, 10 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 | 10. and so they array wealth against poverty, and glory against a want of reputation; for praise, having excellence and virtue as a starting point, and flowing forth from it as from an everlasting fountain, does not mix with the multitude of inconsiderate men, who are in the habit of laying bare the inconsistency of the soul, with unstable declarations, which sometimes they are not ashamed to sell cheaply in their desire of base gains, uttering them in reproach of men selected for their excellence. But the number of such men is small, for virtue is not a thing frequently met with in the race of men: |
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17. Philo of Alexandria, On The Life of Moses, 1.124, 1.214, 2.148, 2.155-2.158, 2.211 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294, 296 | 1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 2.148. And of the rams, one he required for a whole burnt-offering of gratitude for the successful arrangement of all those things, of which every individual has such a share as is suited to him, deriving benefit from all the elements, enjoying the earth for his abode and in respect of the nourishment which is derived from it; the water for drinking, and washing, and sailing on; the air for breathing and for the comprehension of those things which are the objects of our outward senses (since the air is the medium in which they all are exerted 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.156. For it is concerned not only with irrational animals when they are roasted or boiled for the unjust appeasing of our miserable bellies, but also in the case of men who are slain by hostile attack, not merely in a small body of three or four, but in numerous hosts. 2.157. At all events, before now, arrows charged with fire have been aimed at vast naval fleets and have burnt them; and fire has destroyed whole cities, which have blazed away till they have been consumed down to their very foundations and reduced to ashes, so that no trace whatever has remained of their former situation. 2.158. It appears to me that this was the reason for which God rejected from his sacred altar the fire which is applied to common uses, as being defiled; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. |
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18. Philo of Alexandria, Against Flaccus, 169 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 | 169. It is said too, that often at midnight he became possessed like those who celebrate the rites of the Corybantes, and at such times he would go forth out of his farm-house and raise his eyes to heaven and to the stars, and beholding all the beauty really existing in the world, he would cry out, |
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| 19. Philo of Alexandria, Allegorical Interpretation, 1.65, 2.10, 3.92, 3.234 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264, 294, 296 |
| 20. Philo of Alexandria, On The Posterity of Cain, 12, 28, 128 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 |
| 21. Philo of Alexandria, Questions On Genesis, 2.34, 4.1-4.2, 4.4, 4.8, 4.12, 4.20, 4.30, 4.33, 4.35 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264, 275, 276, 296 |
22. Philo of Alexandria, That God Is Unchangeable, 11 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 | 11. And yet she who is speaking is in reality only the mother of one son, namely, of Samuel. How then does she say that she has borne seven children, unless indeed any one thinks that the unit is in its strictest nature identical with the number seven, not only in number, but also in the harmony of the universe, and in the reasonings of the soul which is devoted to virtue? For he who was devoted to the one God, that is Samuel, and who had no connection whatever with any other being, is adorned according to that essence which is single and the real unit; |
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23. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 263 | 78. And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. |
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| 24. Philo of Alexandria, On Planting, 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 |
25. Strabo, Geography, 7.7.11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 | 7.7.11. In ancient times, then, Dodona was under the rule of the Thesprotians; and so was Mount Tomarus, or Tmarus (for it is called both ways), at the base of which the sanctuary is situated. And both the tragic poets and Pindar have called Dodona Thesprotian Dodona. But later on it came under the rule of the Molossi. And it is after the Tomarus, people say, that those whom the poet calls interpreters of Zeus — whom he also calls men with feet unwashen, men who sleep upon the ground — were called tomouroi; and in the Odyssey some so write the words of Amphinomus, when he counsels the wooers not to attack Telemachus until they inquire of Zeus: If the tomouroi of great Zeus approve, I myself shall slay, and I shall bid all the rest to aid, whereas if god averts it, I bid you stop. For it is better, they argue, to write tomouroi than themistes; at any rate, nowhere in the poet are the oracles called themistes, but it is the decrees, statutes, and laws that are so called; and the people have been called tomouroi because tomouroi is a contraction of tomarouroi, the equivalent of tomarophylakes. Now although the more recent critics say tomouroi, yet in Homer one should interpret themistes (and also boulai) in a simpler way, though in a way that is a misuse of the term, as meaning those orders and decrees that are oracular, just as one also interprets themistes as meaning those that are made by law. For example, such is the case in the following: to give ear to the decree of Zeus from the oak-tree of lofty foliage. |
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26. Philo of Alexandria, On The Change of Names, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 | 13. For these men have need of the complete use of the divine name who come to a created or mortal generation, in order that, if they cannot attain to the best thing, they may at least arrive at the best possible name, and arrange themselves in accordance with that; and the sacred oracle which is delivered as from the mouth of the Ruler of the universe, speaks of the proper name of God never having been revealed to any one, when God is represented as saying, "For I have not shown them my Name;" for by a slight change in the figure of speech here used, the meaning of what is said would be something of this kind: "My proper name I have not revealed to them," but only that which is commonly used, though with some misapplication, because of the reasons abovementioned. |
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27. Philo of Alexandria, Plant., 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 | 122. It follows, therefore, of necessity that the sides of a square must be all equal to one another. And equality is the parent of justice, which is the mistress and ruler of all the virtues, so that it is not proved that this number four is the symbol of equality, and justice, and of all virtue, beyond any other number. |
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| 28. Dionysius of Halycarnassus, The Arrangement of Words, 3.46, 3.63 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264 |
29. Philo of Alexandria, On The Creation of The World, 168, 54, 77, 53 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294, 296, 297 | 53. The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy. |
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30. Philo of Alexandria, On Flight And Finding, 208 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 | 208. For thus, after a gentle travail, thou wilt bring forth a male child, by name Ishmael, corrected by divine admonitions; for Ishmael, being interpreted, means "the hearing of God;" and hearing is considered as entitled to only the second prize after seeing; but seeing is the inheritance of the legitimate and first-born son, Israel; for the name Israel, being interpreted, means "seeing God." For it is possible for a man to hear false statements as though they were true, because hearing is a deceitful thing; but seeing is a sense which cannot be deceived, by which a man perceives existing things as they really are. |
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31. Philo of Alexandria, On The Cherubim, 121, 123 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 | 123. But God distributes his good things, not like a seller vending his wares at a high price, but he is inclined to make presents of everything, pouring forth the inexhaustible fountains of his graces, and never desiring any return; for he has no need of anything, nor is there any created being competent to give him a suitable gift in return. XXXV. |
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| 32. Philo of Alexandria, On The Confusion of Tongues, 148, 43, 72 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 |
33. Philo of Alexandria, On The Migration of Abraham, 103-104, 47-49, 89, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 | 46. But first of all, God wishes to make it understood by you that there is one place for infants and another for full-grown men, the one being called practice and the other wisdom; and secondly, that the most beautiful of all the things in nature are rather such as can be seen as can be acquired; for how can it be possible to acquire possession of those things which are endowed in the same degree with the diviner attributes? But it is not impossible to see them, though it may not be given to all men to do so, for this may be permitted only to the purest and most acute-sighted race, to whom the father of the universe, when he displays his own works, is giving the greatest of all gifts. |
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| 34. Philo of Alexandria, On The Eternity of The World, 4, 84, 86 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 275 |
| 35. Augustine, On The Holy Trinity, 2.11.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276 |
| 36. Origen, Dialogue With Trypho, 188 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276 |
| 37. Philo of Alexandria, De Deo, 1-3, 5, 4 Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264, 275 |
| 38. Ambrose, Targum Pseudo-Jonathan, 188 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 276 |
| 39. Plato, Olympian Odes, 29 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 297 |
| 40. Heraclitus Lesbius, Fragments, 6 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 294 |
| 41. Stoic School, Stoicor. Veter. Fragm., 1.120, 1.504 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296 |
| 42. Aristotle, Wasps, 150 Tagged with subjects: •light, sight and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 264, 294 |
