By Philo, F. H. Colson
The thinker Philo used to be born approximately 20 BCE to a well-known Jewish kinfolk in Alexandria, the executive domestic of the Jewish Diaspora in addition to the manager middle of Hellenistic tradition; he was once informed in Greek in addition to Jewish studying. In trying to reconcile biblical teachings with Greek philosophy he constructed rules that had huge effect on Christian and Jewish non secular proposal. The Loeb Classical Library version of the works of Philo is in ten volumes and vitamins, allotted as follows. quantity I: construction; Interpretation of Genesis II and III. II: at the Cherubim; The Sacrifices of Abel and Cain; the more serious assaults the higher; The Posterity and Exile of Cain; at the Giants. III: The Unchangeableness of God; On Husbandry; Noah's paintings as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The inheritor of Divine issues; at the initial reviews. V: On Flight and discovering; switch of Names; On goals. VI: Abraham; Joseph; Moses. VII: The Decalogue; On specified legislation Books I–III. VIII: On certain legislation booklet IV; at the Virtues; Rewards and Punishments. IX: each reliable guy Is loose; The Contemplative existence; The Eternity of the realm; opposed to Flaccus; Apology for the Jews; On windfall. X: at the Embassy to Gaius; indexes. complement I: questions about Genesis. II: questions about Exodus; index to supplementations.
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Extra resources for Philo, Volume VI: On Abraham. On Joseph. On Moses
For this," He said, " is my eternal name — the God of Abraham, the God of Isaac and the God of Jacob," relative instead of absolute, and surely that b 0 β In contrast to the falsely called " holy " games of the G r e e k s ; cf. De Agr. 116 f. E x iii. 15, cf. De Mut. 12 f. • See A p p . p. 5 9 7 . b 29 PHILO πρός τΐ' και μήποτ είκότως* ονόματος γάρ ό θεός ού δεΐται, μή δεόμενος δ' όμως έχαρίζετο τω γένει τών ανθρώπων κλήσιν οίκείαν, ιν έχοντες καταφυγήν πρός ικεσίας και λιτάς μή άμοιρώσιν 52 ελπίδος χρηστής.
S o m e MSS. have έπορθιάσας etiropias (with variations of order and spelling), others έπουριάσας or iirovptas. T h e natural sense of ϊπονρίξω (lit. " direct with a favouring wind ") seems b y itself 14 ON ABRAHAM, 20-23 the worthless man whose life is one long restlessness , haunts market-places, theatres, law-courts, councilhalls, assemblies, and every group and gathering of men; his tongue he lets loose for unmeasured, end less, indiscriminate talk, bringing chaos and confusion into everything, mixing true with false, fit with unfit, public with private, holy with profane, sensible with absurd, because he has not been trained to that silence which in season is most excellent.
X. So now we have explained the first trinity of 48 those who yearn for virtue ; but greater is the second trinity of which we have now to speak. The first we may compare to the studies of children, but the latter to the exercises of athletes who are preparing for games which are really sacred,® men who despise bodily training but foster robustness of soul in their desire for victory over their antagonists, the passions. How each of these differed from the others while 49 pressing on to one and the same goal will be described in detail later ; but there is something to be said about them taken as a whole which must not be omitted.