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41 results for "logos"
1. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 155, 156, 163
19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
2. Hebrew Bible, Genesis, 1.31, 2.8, 3.8, 4.17, 4.26, 5.1-5.32, 6.8-6.9, 9.20, 12.7, 15.6, 17.1, 21.30, 21.33, 24.40, 26.18, 27.43, 28.10, 28.13, 28.21, 36.32-36.33, 48.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •logos of god, lord name/title of •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 155, 156, 158, 163, 166, 185, 225; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 57, 59, 141, 142, 167, 191, 192, 194, 201, 203, 209, 210
1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.7. וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.11. וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.12. וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃ 5.13. וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.14. וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.15. וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃ 5.16. וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.17. וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 5.26. וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.27. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.28. וַיְחִי־לֶמֶךְ שְׁתַּיִם וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד בֵּן׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 5.32. וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 21.33. וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃ 26.18. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 27.43. וְעַתָּה בְנִי שְׁמַע בְּקֹלִי וְקוּם בְּרַח־לְךָ אֶל־לָבָן אָחִי חָרָנָה׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 48.15. וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּה׃ 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch. 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD. 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created. 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth. 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters. 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died. 5.6. And Seth lived a hundred and five years, and begot Enosh. 5.7. And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters. 5.8. And all the days of Seth were nine hundred and twelve years; and he died. 5.9. And Enosh lived ninety years, and begot Ke. 5.10. And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters. 5.11. And all the days of Enosh were nine hundred and five years; and he died. 5.12. And Ke lived seventy years, and begot Mahalalel. 5.13. And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters. 5.14. And all the days of Ke were nine hundred and ten years; and he died. 5.15. And Mahalalel lived sixty and five years, and begot Jared. 5.16. And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters. 5.17. And all the days of Mahalalel were eight hundred ninety and five years; and he died. 5.18. And Jared lived a hundred sixty and two years, and begot Enoch. 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters. 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. . 5.21. And Enoch lived sixty and five years, and begot Methuselah. 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23. And all the days of Enoch were three hundred sixty and five years. 5.24. And Enoch walked with God, and he was not; for God took him. 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech. 5.26. And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters. 5.27. And all the days of Methuselah were nine hundred sixty and nine years; and he died. 5.28. And Lamech lived a hundred eighty and two years, and begot a son. 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’ 5.32. And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth. 6.8. But Noah found grace in the eyes of the LORD. 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God. 9.20. And Noah, the man of the land, began and planted a vineyard. 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him. 15.6. And he believed in the LORD; and He counted it to him for righteousness. 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted. 21.30. And he said: ‘Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well.’ 21.33. And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God. 24.40. And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house; 26.18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them. 27.43. Now therefore, my son, hearken to my voice; and arise, flee thou to Laban my brother to Haran; 28.10. And Jacob went out from Beer-sheba, and went toward Haran. 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.21. o that I come back to my father’s house in peace, then shall the LORD be my God, 48.15. And he blessed Joseph, and said: ‘The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day,
3. Hebrew Bible, Exodus, 3.14-3.15, 15.18 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •logos, “lord god” •logos of god, lord name/title of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 167
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׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 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. 15.18. The LORD shall reign for ever and ever.
4. Plato, Philebus, 39e (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 158
39e. γεγονότα καὶ τὸν παρόντα χρόνον ἐστίν, περὶ δὲ τὸν μέλλοντα οὐκ ἔστιν; ΠΡΩ. σφόδρα γε. ΣΩ. ἆρα σφόδρα λέγεις, ὅτι πάντʼ ἐστὶ ταῦτα ἐλπίδες εἰς τὸν ἔπειτα χρόνον οὖσαι, ἡμεῖς δʼ αὖ διὰ παντὸς τοῦ βίου ἀεὶ γέμομεν ἐλπίδων; ΠΡΩ. παντάπασι μὲν οὖν. ΣΩ. ἄγε δή, πρὸς τοῖς νῦν εἰρημένοις καὶ τόδε ἀπόκριναι. ΠΡΩ. τὸ ποῖον; ΣΩ. δίκαιος ἀνὴρ καὶ εὐσεβὴς καὶ ἀγαθὸς πάντως ἆρʼ οὐ θεοφιλής ἐστιν; ΠΡΩ. τί μήν; ΣΩ. τί δέ; ἄδικός τε καὶ παντάπασι κακὸς ἆρʼ οὐ 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man
5. Plato, Definitions, 416a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 158
6. Aristotle, Nicomachean Ethics, 1.1.1094a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
7. Septuagint, Wisdom of Solomon, 13.1-15.19 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
8. Septuagint, 4 Maccabees, 2.21 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •logos of god, lord name/title of Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 141
2.21. Now when God fashioned man, he planted in him emotions and inclinations,
9. Philo of Alexandria, Allegorical Interpretation, 1.43, 3.78, 3.83-3.84 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos of god, lord name/title of •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 225; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 141, 142
10. Philo of Alexandria, Questions On Genesis, 1.79-1.80, 1.96, 3.43, 4.239, 6.9 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” •logos of god, lord name/title of Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 158, 185, 225; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 201
11. Philo of Alexandria, Who Is The Heir, 82 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 192
82. Would you not say that the perfect high priest when, being in the inmost shrine, he is performing his national sacrifices, is both within and without at the same time? within in respect of his visible body, but without in respect of his soul, which is roaming about and wandering? And again, on the other hand, would you not say that a man who was not of the family consecrated to the priesthood, but who was a lover of God and beloved by God, though standing without the holy shrine, was nevertheless in reality in its inmost parts? looking upon his whole life in the body as a sojourning in a foreign land; but while he is able to live only in the soul, then he thinks that he is abiding in his own country.
12. Philo of Alexandria, On The Life of Moses, 1.23, 1.74-1.76, 2.60, 2.65 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 192, 225
1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.75. And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard." 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb
13. Philo of Alexandria, On The Migration of Abraham, 176-183, 185-197, 184 (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) 225
184. These things then having been now said for the purpose of overturning the opinion of the Chaldeans; he thinks that it is desirable to lead off and invite away those who are still Chaldaizing in their minds to the truth of his teaching, and he begins thus:--"Why," says he, "my excellent friends do you raise yourselves up in such a sudden manner from the earth, and soar to such a height? and why do ye rise above the air, and tread the ethereal expanse, investigating accurately the motions of the sun, and the periodical revolutions of the moon, and the harmonious and much-renowned paths of the rest of the stars? for these things are too great for your comprehension, inasmuch as they have received a more blessed and divine position.
14. Philo of Alexandria, On The Virtues, 158-160, 175-183, 185-186, 212-216, 184 (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) 166, 192
184. For when such as the words are, such also is the mind; and when such as the counsels are, such likewise are the actions; then life is praiseworthy and perfect. But when these things are all at variance with one another life is imperfect and blameable, unless some one who is at the same time a lover of God and beloved by God takes it in hand and produces this harmony. For which reason this oracular declaration was given with great propriety, and in perfect accordance with what has been said above,"Thou hast this day chosen the Lord to be thy God, and the Lord has this day chosen thee to be his people."
15. Philo of Alexandria, On The Special Laws, 4.73 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos of god, lord name/title of Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 209
4.73. for it was a felicitous and true saying of one of the wise men of old, that men never act in a manner more resembling the gods than when they are bestowing benefits; and what can be a greater good than for mortal men to imitate the everlasting God?
16. Philo of Alexandria, On Dreams, 1.8-1.13, 1.41-1.60, 1.112, 1.163 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos of god, lord name/title of •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185, 225; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 201, 209
1.13. It is well, therefore, to enrol one's self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths. III. 1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; 1.46. therefore his mother, perseverance, that is Rebecca, says to him, "Rise up and flee to Laban, my brother, to Charran, and dwell with him certain Days." Do you not perceive then that the practiser of virtue will not endure to live permanently in the country of the outward senses, but only to remain there a few days and a short time, on account of the necessities of the body to which he is bound? But a longer time and an entire life is allotted to him in the city which is appreciable only by the intellect. IX. 1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X. 1.52. Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran; bringing with him his son Abraham and the rest of his household who agreed with him in opinion, not in order that we might read in the account of the historical chronicles that some men had become emigrants, leaving their native country and becoming inhabitants of a foreign land as if it were their own country, but in order that a lesson of the greatest importance to life and full of wisdom, and adapted to man alone, might not be neglected. 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.54. And why, while walking upon the earth do you soar above the clouds? And why, while rooted in the solid land, do you affirm that you can reach the things in the sky? And why do you endeavour to form conjectures about matters which cannot be ascertained by conjecture? And why do you busy yourself about sublime subjects which you ought not to meddle with? And why do you extend your desire to make discoveries in mathematical science as far as the heaven? And why do you devote yourself to astronomy, and talk about nothing but high subjects? My good man, do not trouble your head about things beyond the ocean, but attend only to what is near you; and be content rather to examine yourself without flattery. 1.55. How, then, will you find out what you want, even if you are successful? Go with full exercise of your intellect to Charran, that is, to the trench which is dug, into the holes and caverns of the body, and investigate the eyes, the ears, the nostrils, and the other organs of the external senses; and if you wish to be a philosopher, study philosophically that branch which is the most indispensable and at the same time the most becoming to a man, and inquire what the faculty of sight is, what hearing is, what taste, what smell, what touch is, in a word, what is external sense; then seek to understand what it is to see, and how you see; what it is to hear, and how you hear; what it is to smell, or to taste, or to touch, and how each of these operations is ordinarily effected. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.57. Mount up then to heaven, and talk arrogantly about the things which exist there, before you are as yet able to comprehend, according to the words of the poet, "All the good and all the evil Which thy own abode contains;" and, bringing down that messenger of yours from heaven, and dragging him down from his search into matters existing there, become acquainted with yourself, and carefully and diligently labour to arrive at such happiness as is permitted to man. 1.58. Now this disposition the Hebrews called Terah, and the Greeks Socrates; for they say also that the latter grew old in the most accurate study by which he could hope to know himself, never once directing his philosophical speculations to the subjects beyond himself. But he was really a man; but Terah is the principle itself which is proposed to every one, according to which each man should know himself, like a tree full of good branches, in order that these persons who are fond of virtue might without difficulty gather the fruit of pure morality, and thus become filled with the most delightful and saving food. 1.59. Such, then, are those men who reconnoitre the quarters of wisdom for us; but those who are actually her athletes, and who practise her exercises, are more perfect. For these men think fit to learn with complete accuracy the whole question connected with the external senses, and after having done so, then to proceed to another and more important speculation, leaving all consideration of the holes of the body which they call Charran. 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. 1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind. 1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor.
17. Philo of Alexandria, On Curses, 13, 22-23, 58, 24 (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) 192
24. On this account it is written in the curses contained in scripture, "Thou shalt never rest; nor shall there be any rest for the sole of thy Foot." And, a little afterwards, we read that, "Thy life shall hang in doubt before Them." For it is the nature of the foolish man, who is always being tossed about in a manner contrary to right reason, to be hostile to tranquillity and rest, and not to stand firmly or with a sure foundation on any doctrine whatever.
18. Philo of Alexandria, On The Posterity of Cain, 41 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 166
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.
19. Philo of Alexandria, On Planting, 118-135, 117 (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) 163
20. Philo of Alexandria, On The Creation of The World, 77-88, 21 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 167
21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything."
21. Philo of Alexandria, On The Change of Names, 11-13, 16-17, 27-28, 60-76, 15 (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) 225; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 203
15. Therefore do not doubt either whether that which is more ancient than any existing thing is indescribable, when his very word is not to be mentioned by us according to its proper name. So that we must understand that the expression, "The Lord was seen by Abraham," means not as if the Cause of all things had shone forth and become visible, (for what human mind is able to contain the greatness of his appearance?) but as if some one of the powers which surround him, that is to say, his kingly power, had presented itself to the sight, for the appellation Lord belongs to authority and sovereignty.
22. Philo of Alexandria, That The Worse Attacks The Better, 138-139, 159, 22-23 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 203
23. This man, dwelling in the soul of each individual, is found at one time to be a ruler and monarch, and at another time to be a judge and umpire of the contest which take place in life. At times also he takes the place of a witness and accuser, and without being seen he corrects us from within, not suffering us to open our mouths, but taking up, and restraining, and birdling, with the reins of conscience the selfsatisfied and restive course of the tongue.
23. Philo of Alexandria, On Giants, 62-64, 45 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 203
45. And the expression, "I am the Lord," must be listened to, not only as if it were equivalent to, "I am the perfect, and incorruptible, and true good," with which if any one is surrounded he will reject all that is imperfect, and corruptible, and attached to the flesh; but also as equivalent to, "I am the ruler, and the king, and the master."
24. Philo of Alexandria, On The Preliminary Studies, 38 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos of god, lord name/title of Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 210
38. for he has at hand the perfect gifts of God, inspired by means of those most ancient graces, and he wishes and prays that they may remain lasting. In reference to which, it appears to me to be that the Author of all goodness gave him perseverance as his wife, in order that his mercies might endure for ever to the man who had her for his wife. VIII.
25. Philo of Alexandria, On Drunkenness, 94 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 225
94. for by the demonstration "this," they show that they have other sons likewise, some of whom obey one of them, and others of whom obey them both, being well-disposed reasonings, of whom Reuben is an example; others again, who are fond of hearing and learning, of whom Simeon is a specimen, for his name, being interpreted, means "hearing;" others, people who fly to and become suppliants of God, this is the company of the Levites; others singing a song of gratitude, not so much with a loud voice as with the mind, of whom Judah is the leaders; others, who have been thought worthy of rewards and presents, on account of their voluntary acquisition of virtue through labour, like Issachar; others, persons who have abandoned the Chaldaean meteorological speculations, and passed over to the contemplation of the uncreate God, like Abraham; some, who have attained to self-taught and spontaneous virtue, like Isaac; some, full of wisdom and strength, and beloved by God, like the most perfect Moses. XXIV.
26. Philo of Alexandria, On The Decalogue, 52-59, 61-81, 60 (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) 192
60. for though, as it is owing to the soul that they live, and form designs, and do everything which is done in human life, they nevertheless have never been able to behold their soul with their eyes, nor would they be able if they were to strive with all imaginable eagerness, wishing to see it as the most beautiful possible of all images or appearances, from a sight of which they might, by a sort of comparison, derive a notion of the uncreated and everlasting God, who rules and guides the whole world in such a way as to secure its preservation, being himself invisible.
27. Philo of Alexandria, On The Confusion of Tongues, 123 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 166
28. Philo of Alexandria, On The Cherubim, 4, 7 (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) 225
7. But when Abram, instead of an inquirer into natural philosophy, became a wise man and a lover of God, having his name changed to Abraham, which being interpreted means the great father of sounds; for language when uttered sounds, and the father of language is the mind, which has attained to what is virtuous. And when Sarai instead of being my authority, had her name also changed to Sarah, the meaning of which is princess, and this change is equivalent to becoming generic and imperishable virtue, instead of virtue special and perishable:
29. Philo of Alexandria, On Husbandry, 150-156, 149 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 141
149. For why, I should say, O most excellent man, do you not think it more proper to summon these men to follow you to the contest of war rather than the others, men who have acquired marriages, and houses, and vineyards, and all other kinds of possessions in abundance? For they will most cheerfully undergo dangers, even if they be altogether most formidable, for the sake of the safety of all these things. Since those men who have none of these things which have been enumerated will be very likely to exhibit indifference and inactivity in the war, as having no very important pledges at stake.
30. Ovid, Metamorphoses, 1.313-1.415 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
1.313. Separat Aonios Oetaeis Phocis ab arvis, 1.314. terra ferax, dum terra fuit, sed tempore in illo 1.315. pars maris et latus subitarum campus aquarum. 1.316. Mons ibi verticibus petit arduus astra duobus, 1.317. nomine Parnasus, superantque cacumina nubes. 1.318. Hic ubi Deucalion (nam cetera texerat aequor) 1.319. cum consorte tori parva rate vectus adhaesit, 1.320. Corycidas nymphas et numina montis adorant 1.321. fatidicamque Themin, quae tunc oracla tenebat. 1.322. Non illo melior quisquam nec amantior aequi 1.323. vir fuit aut illa metuentior ulla deorum. 1.324. Iuppiter ut liquidis stagnare paludibus orbem 1.325. et superesse virum de tot modo milibus unum, 1.326. et superesse videt de tot modo milibus unam, 1.327. innocuos ambo, cultores numinis ambo, 1.328. nubila disiecit nimbisque aquilone remotis 1.329. et caelo terras ostendit et aethera terris. 1.330. Nec maris ira manet, positoque tricuspide telo 1.331. mulcet aquas rector pelagi supraque profundum 1.332. exstantem atque umeros innato murice tectum 1.333. caeruleum Tritona vocat conchaeque soti 1.334. inspirare iubet fluctusque et flumina signo 1.335. iam revocare dato. Cava bucina sumitur illi, 1.336. tortilis, in latum quae turbine crescit ab imo, 1.337. bucina, quae medio concepit ubi aera ponto, 1.338. litora voce replet sub utroque iacentia Phoebo. 1.339. Tunc quoque, ut ora dei madida rorantia barba 1.340. contigit et cecinit iussos inflata receptus, 1.341. omnibus audita est telluris et aequoris undis, 1.342. et quibus est undis audita, coercuit omnes. 1.343. Iam mare litus habet, plenos capit alveus amnes, 1.344. flumina subsidunt collesque exire videntur, 1.345. surgit humus, crescunt loca decrescentibus undis, 1.346. postque diem longam nudata cacumina silvae 1.347. ostendunt limumque tenent in fronde relictum. 1.348. Redditus orbis erat. Quem postquam vidit iem 1.349. et desolatas agere alta silentia terras, 1.350. Deucalion lacrimis ita Pyrrham adfatur obortis: 1.351. “O soror, o coniunx, o femina sola superstes, 1.352. quam commune mihi genus et patruelis origo, 1.353. deinde torus iunxit, nunc ipsa pericula iungunt, 1.354. terrarum, quascumque vident occasus et ortus, 1.355. nos duo turba sumus; possedit cetera pontus. 1.356. Haec quoque adhuc vitae non est fiducia nostrae 1.357. certa satis; terrent etiam nunc nubila mentem. 1.358. Quis tibi, si sine me fatis erepta fuisses, 1.359. nunc animus, miseranda, foret? quo sola timorem 1.360. ferre modo posses? quo consolante doleres? 1.361. Namque ego (crede mihi) si te quoque pontus haberet, 1.362. te sequerer, coniunx, et me quoque pontus haberet. 1.363. O utinam possim populos reparare paternis 1.364. artibus atque animas formatae infundere terrae! 1.365. Nunc genus in nobis restat mortale duobus 1.366. (sic visum superis) hominumque exempla manemus.” 1.367. Dixerat, et flebant. Placuit caeleste precari 1.368. numen et auxilium per sacras quaerere sortes. 1.369. Nulla mora est: adeunt pariter Cephisidas undas, 1.370. ut nondum liquidas, sic iam vada nota secantes. 1.371. Inde ubi libatos inroravere liquores 1.372. vestibus et capiti, flectunt vestigia sanctae 1.373. ad delubra deae, quorum fastigia turpi 1.374. pallebant musco stabantque sine ignibus arae. 1.375. Ut templi tetigere gradus, procumbit uterque 1.376. pronus humi gelidoque pavens dedit oscula saxo 1.377. atque ita “si precibus” dixerunt “numina iustis 1.378. victa remollescunt, si flectitur ira deorum, 1.379. dic, Themi, qua generis damnum reparabile nostri 1.380. arte sit, et mersis fer opem, mitissima, rebus.” 1.381. Mota dea est sortemque dedit: “Discedite templo 1.382. et velate caput cinctasque resolvite vestes 1.383. ossaque post tergum magnae iactate parentis.” 1.384. Obstipuere diu, rumpitque silentia voce 1.385. Pyrrha prior iussisque deae parere recusat, 1.386. detque sibi veniam pavido rogat ore, pavetque 1.387. laedere iactatis maternas ossibus umbras. 1.388. Interea repetunt caecis obscura latebris 1.389. verba datae sortis secum inter seque volutant. 1.390. Inde Promethides placidis Epimethida dictis 1.391. mulcet et “aut fallax” ait “est sollertia nobis, 1.392. aut pia sunt nullumque nefas oracula suadent. 1.393. Magna parens terra est, lapides in corpore terrae 1.394. ossa reor dici; iacere hos post terga iubemur.” 1.395. Coniugis augurio quamquam Titania mota est, 1.396. spes tamen in dubio est: adeo caelestibus ambo 1.397. diffidunt monitis. Sed quid temptare nocebit? 1.398. Discedunt velantque caput tunicasque recingunt 1.399. et iussos lapides sua post vestigia mittunt. 1.400. Saxa (quis hoc credat, nisi sit pro teste vetustas?) 1.401. ponere duritiem coepere suumque rigorem 1.402. mollirique mora mollitaque ducere formam. 1.403. Mox ubi creverunt naturaque mitior illis 1.404. contigit, ut quaedam, sic non manifesta, videri 1.405. forma potest hominis, sed, uti de marmore coepta, 1.406. non exacta satis rudibusque simillima signis. 1.407. Quae tamen ex illis aliquo pars umida suco 1.408. et terrena fuit, versa est in corporis usum; 1.409. quod solidum est flectique nequit, mutatur in ossa; 1.410. quae modo vena fuit, sub eodem nomine mansit; 1.411. inque brevi spatio superorum numine saxa 1.412. missa viri manibus faciem traxere virorum, 1.413. et de femineo reparata est femina iactu. 1.414. Inde genus durum sumus experiensque laborum 1.415. et documenta damus qua simus origine nati. 1.313. his arms are changed to legs; and as a wolf 1.314. he has the same grey locks, the same hard face, 1.315. the same bright eyes, the same ferocious look. 1.316. “Thus fell one house, but not one house alone 1.317. deserved to perish; over all the earth 1.318. ferocious deeds prevail,—all men conspire 1.319. in evil. Let them therefore feel the weight 1.320. of dreadful penalties so justly earned, 1.321. for such hath my unchanging will ordained.” 1.323. of Jove and added fuel to his wrath, 1.324. while others gave assent: but all deplored 1.325. and questioned the estate of earth deprived 1.326. of mortals. Who could offer frankincense 1.327. upon the altars? Would he suffer earth 1.328. to be despoiled by hungry beasts of prey? 1.329. Such idle questions of the state of man 1.330. the King of Gods forbade, but granted soon 1.331. to people earth with race miraculous, 1.332. unlike the first. 1.333. And now his thunder bolt 1.334. would Jove wide scatter, but he feared the flames, 1.335. unnumbered, sacred ether might ignite 1.336. and burn the axle of the universe: 1.337. and he remembered in the scroll of fate, 1.338. there is a time appointed when the sea 1.339. and earth and Heavens shall melt, and fire destroy 1.340. the universe of mighty labour wrought. 1.341. Such weapons by the skill of Cyclops forged, 1.342. for different punishment he laid aside— 1.343. for straightway he preferred to overwhelm 1.344. the mortal race beneath deep waves and storm 1.345. from every raining sky. And instantly 1.346. he shut the Northwind in Aeolian caves, 1.347. and every other wind that might dispel 1.348. the gathering clouds. He bade the Southwind blow:— 1.350. concealing in the gloom his awful face: 1.351. the drenching rain descends from his wet beard 1.352. and hoary locks; dark clouds are on his brow 1.353. and from his wings and garments drip the dews: 1.354. his great hands press the overhanging clouds; 1.355. loudly the thunders roll; the torrents pour; 1.356. Iris, the messenger of Juno , clad 1.357. in many coloured raiment, upward draw 1.358. the steaming moisture to renew the clouds. 1.360. the rustic's crops are scattered in the mire, 1.361. and he bewails the long year's fruitless toil. 1.363. that emanate from Heaven; he brought to aid 1.364. his azure brother, lord of flowing waves, 1.365. who called upon the Rivers and the Streams: 1.366. and when they entered his impearled abode, 1.367. Neptune , their ancient ruler, thus began; 1.368. “A long appeal is needless; pour ye forth 1.369. in rage of power; open up your fountains; 1.370. rush over obstacles; let every stream 1.371. pour forth in boundless floods.” Thus he commands, 1.372. and none dissenting all the River God 1.373. return, and opening up their fountains roll 1.374. tumultuous to the deep unfruitful sea. 1.376. which trembling with unwonted throes heaved up 1.377. the sources of her waters bare; and through 1.378. her open plains the rapid rivers rushed 1.379. resistless, onward bearing the waving grain, 1.381. and holy temples, and their sacred urns. 1.382. The mansions that remained, resisting vast 1.383. and total ruin, deepening waves concealed 1.384. and whelmed their tottering turrets in the flood 1.385. and whirling gulf. And now one vast expanse, 1.386. the land and sea were mingled in the waste 1.387. of endless waves—a sea without a shore. 1.389. another sitting in his curved boat, 1.390. plied the long oar where he was wont to plow; 1.391. another sailed above his grain, above 1.392. his hidden dwelling; and another hooked 1.393. a fish that sported in a leafy elm. 1.394. Perchance an anchor dropped in verdant fields, 1.395. or curving keels were pushed through tangled vines; 1.396. and where the gracile goat enjoyed the green, 1.397. unsightly seals reposed. Beneath the wave 1.398. were wondering Nereids, viewing cities, grove 1.399. and houses. Dolphins darting mid the trees, 1.400. meshed in the twisted branches, beat against 1.401. the shaken oak trees. There the sheep, affrayed, 1.402. wim with the frightened wolf, the surging wave 1.403. float tigers and lions: availeth naught 1.404. his lightning shock the wild boar, nor avail 1.405. the stag's fleet footed speed. The wandering bird, 1.406. eeking umbrageous groves and hidden vales, 1.407. with wearied pinion droops into the sea. 1.408. The waves increasing surge above the hills, 1.409. and rising waters dash on mountain tops. 1.410. Myriads by the waves are swept away, 1.411. and those the waters spare, for lack of food, 1.412. tarvation slowly overcomes at last. 1.414. beneath a wilderness of rising waves, 1.415. 'Twixt Oeta and Aonia , Phocis lies,
31. Philo of Alexandria, On Flight And Finding, 45, 200 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 201
200. Then they dig, not as the wise men Abraham and Isaac did, making wells, but cisterns, which have no good nutritious stream belonging to and proceeding from themselves, but requiring an influx from without, which must proceed from instruction. While the teachers are always pouring into the ears of their disciples all kinds of doctrines and speculations of science altogether, admonishing them to retain them in their minds, and to preserve them when faithfully committed to memory.
32. Philo of Alexandria, Plant., 118-135, 117 (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) 163
117. "But in the fourth year," says the scripture, "all the fruit of the tree shall be sacred, being praised by the Lord." The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe;
33. Clement of Alexandria, Miscellanies, 1.173.6, 1.182.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 209
34. Origen, Homilies On Leviticus, 15.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •logos of god, lord name/title of Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 191
35. Origen, Homilies On Numbers, 21.1.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •logos of god, lord name/title of Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 191
36. Eusebius of Caesarea, Preparation For The Gospel, 7.8 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 163
37. Didymus, In Genesim, 144-145 (4th cent. CE - 4th 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) 163
38. Artapanus, Jubilees, 5.2  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
39. Homer, Works And Days, 29  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 158
41. Artapanus, Apud Eusebius, 7.5  Tagged with subjects: •logos, “lord god” Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185