Whence and Whither A Narrative Perspective on Birth a[nwqen 161 God’s glory, surrounding Him (21). This is possible, but reserved not for the eye of the body, but for “the eye of the mind”. Throughout this text, Philo speaks of apprehension in terms of lambavnw, katalambavnw, and katavlhyi". In this text it becomes apparent that Exod 33 led Philo to adapt the notion of likeness with reservations. In Mut. 3-4, Philo says that a vision of the Divine is only attainable to “the eye of the soul”. The eyes of the body perceive according to the principle of likeness. When it comes to the eyes of the soul, however, this principle is explained in terms of beholding without any assistance or agency, in other words knowledge of a revelatory nature. Thus the principle of likeness had a wide currency in Antiquity. It was considered ancient and basic, and it was frequently stated. “Like is known by like” was often connected to light being known by light. Apprehension was described by means of cognitive verbs, of which “seeing” played an important role. The term katalambavnw and cognates occurred often enough to be worth noting. Philo adopted this principle and confirmed all the characteristics of the principle. Of special interest is that to Philo, Exod 33 provided both a bridge and a means of clarifying how to apply this principle in a Biblical context. Furthermore, he drew on Jacob’s vision of the heavenly ladder to describe this principle. This applies very well to John’s Gospel. The question of knowing or seeing God (Exod 33–34) is at the centre of the Prologue. Apprehending God is not within reach for human beings, but Christ’s role can be compared to Philo’s o{sa meta; ton qeovn which is attainable (John 1,18). “Seeing God” is in John 1,47- ; 51 presented with Jacob’s ladder as subtext. Light in opposition to darkness is among the favourite symbols of this Gospel (22). Cognitive terms abound, and John uses katalambavnw twice in a way that is worth noting. In John 1,5 he says “The light shines in the darkness, and the darkness did not overcome it (katevlaben)”. When this term is used within a context speaking of light in opposition to darkness, we are indeed very close to the ancient material on “like is known by like” (23). (21) According to Post. 129, Exod 33 implies that God Himself is beyond apprehension (aujto;" movno" ajkatavlhpto"); what is attainable is, however, o{sa meta; to;n qeo;n cf. Fug. 164-165 and Mut. 9. (22) KOESTER, Symbolism in the Fourth Gospel, 141-173. (23) For katalambavnw in the sense of comprehending, see BAGD s.v. and LSJ s.v. and KOESTER, Symbolism in the Fourth Gospel, 143-144. The theme in John 1,5 is continued in vv. 9-10 where the cognitive aspect is clearly voiced; rather than being known, the light was rejected.