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Tiresias: The Ancient Mediterranean Religions Source Database

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214 results for "adam"
1. Septuagint, Tobit, 1.9, 4.12 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
2. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Gera (2014) 259
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;",
3. Hebrew Bible, Psalms, 8.3, 11.4, 18.1, 18.8, 18.13, 29.4-29.5, 32.4, 47.7, 50.1, 74.12, 104.14, 104.17-104.18, 104.20-104.21, 104.25-104.26, 145.15-145.16, 147.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Levison (2009) 26; Morgan (2022) 84, 85, 225; Osborne (2001) 71
8.3. "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃", 11.4. "יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃", 18.1. "וַיֵּט שָׁמַיִם וַיֵּרַד וַעֲרָפֶל תַּחַת רַגְלָיו׃", 18.1. "לַמְנַצֵּחַ לְעֶבֶד יְהוָה לְדָוִד אֲשֶׁר דִּבֶּר לַיהוָה אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּיוֹם הִצִּיל־יְהוָה אוֹתוֹ מִכַּף כָּל־אֹיְבָיו וּמִיַּד שָׁאוּל׃", 18.8. "וַתִּגְעַשׁ וַתִּרְעַשׁ הָאָרֶץ וּמוֹסְדֵי הָרִים יִרְגָּזוּ וַיִּתְגָּעֲשׁוּ כִּי־חָרָה לוֹ׃", 18.13. "מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃", 29.4. "קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃", 29.5. "קוֹל יְהוָה שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר יְהוָה אֶת־אַרְזֵי הַלְּבָנוֹן׃", 32.4. "כִּי יוֹמָם וָלַיְלָה תִּכְבַּד עָלַי יָדֶךָ נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ סֶלָה׃", 47.7. "זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃", 50.1. "כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָלֶף׃", 50.1. "מִזְמוֹר לְאָסָף אֵל אֱ‍לֹהִים יְהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאוֹ׃", 74.12. "וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃", 104.14. "מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃", 104.17. "אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃", 104.18. "הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃", 104.21. "הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף וּלְבַקֵּשׁ מֵאֵל אָכְלָם׃", 104.25. "זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃", 104.26. "שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃", 145.15. "עֵינֵי־כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אָכְלָם בְּעִתּוֹ׃", 145.16. "פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃", 147.9. "נוֹתֵן לִבְהֵמָה לַחְמָהּ לִבְנֵי עֹרֵב אֲשֶׁר יִקְרָאוּ׃", 8.3. "Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger.", 11.4. "The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men.", 18.1. "For the Leader. [A Psalm] of David the servant of the LORD, who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul;", 18.8. "Then the earth did shake and quake, the foundations also of the mountains did tremble; they were shaken, because He was wroth.", 18.13. "At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.", 29.4. "The voice of the LORD is powerful; The voice of the LORD is full of majesty.", 29.5. "The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon.", 32.4. "For day and night Thy hand was heavy upon me; My sap was turned as in the droughts of summer. Selah", 47.7. "Sing praises to God, sing praises; sing praises unto our King, sing praises.", 50.1. "A Psalm of Asaph. God, God, the LORD, hath spoken, and called the earth From the rising of the sun unto the going down thereof.", 74.12. "Yet God is my King of old, Working salvation in the midst of the earth.", 104.14. "Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth,", 104.17. "Wherein the birds make their nests; As for the stork, the fir-trees are her house.", 104.18. "The high mountains are for the wild goats; The rocks are a refuge for the conies.", 104.20. "Thou makest darkness, and it is night, Wherein all the beasts of the forest do creep forth.", 104.21. "The young lions roar after their prey, And seek their food from God.", 104.25. "Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great.", 104.26. "There go the ships; There is leviathan, whom Thou hast formed to sport therein.", 145.15. "The eyes of all wait for Thee, And Thou givest them their food in due season.", 145.16. "Thou openest Thy hand, And satisfiest every living thing with favour.", 147.9. "He giveth to the beast his food, And to the young ravens which cry.",
4. Hebrew Bible, Ruth, 1.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
1.22. "וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים׃", 1.22. "So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moab—and they came to Beth-lehem in the beginning of barley harvest.",
5. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 52, 53
6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃", 6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.",
6. Hebrew Bible, Leviticus, 27.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam (and eve) Found in books: Schiffman (1983) 33
27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.",
7. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 81
6.7. "וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃", 6.7. "But they like men have transgressed the covet; There have they dealt treacherously against Me.",
8. Hebrew Bible, Proverbs, 2.1-2.11, 2.19, 3.3, 3.5, 3.18, 3.22, 16.20, 29.25 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •cursing, of adam and eve •adam and eve Found in books: Morgan (2022) 85; Rasimus (2009) 141
2.1. "כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃", 2.1. "בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃", 2.2. "לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃", 2.2. "לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃", 2.3. "כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃", 2.4. "אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃", 2.5. "אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃", 2.6. "כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃", 2.7. "וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃", 2.8. "לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃", 2.9. "אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃", 2.11. "מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 3.3. "אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃", 3.3. "חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃", 3.5. "בְּטַח אֶל־יְהוָה בְּכָל־לִבֶּךָ וְאֶל־בִּינָתְךָ אַל־תִּשָּׁעֵן׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 3.22. "וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃", 29.25. "חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּיהוָה יְשֻׂגָּב׃", 2.1. "My son, if thou wilt receive my words, And lay up my commandments with thee;", 2.2. "So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;", 2.3. "Yea, if thou call for understanding, And lift up thy voice for discernment;", 2.4. "If thou seek her as silver, And search for her as for hid treasures;", 2.5. "Then shalt thou understand the fear of the LORD, And find the knowledge of God.", 2.6. "For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;", 2.7. "He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;", 2.8. "That He may guard the paths of justice, And preserve the way of His godly ones. .", 2.9. "Then shalt thou understand righteousness and justice, And equity, yea, every good path.", 2.10. "For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;", 2.11. "Discretion shall watch over thee, Discernment shall guard thee;", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 3.3. "Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart;", 3.5. "Trust in the LORD with all thy heart, And lean not upon thine own understanding.", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 3.22. "So shall they be life unto thy soul, And grace to thy neck.", 16.20. "He that giveth heed unto the word shall find good; And whoso trusteth in the LORD, happy is he.", 29.25. "The fear of man bringeth a snare; but whoso putteth his trust in the LORD shall be set up on high.",
9. Hebrew Bible, Song of Songs, 7.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Lieber (2014) 50
7.11. "אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ׃", 7.11. I am my beloved’s, and his desire is toward me.,
10. Hebrew Bible, Deuteronomy, 8.10-8.20 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 52, 53
8.11. "הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃", 8.12. "פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃", 8.13. "וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃", 8.14. "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 8.16. "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃", 8.17. "וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃", 8.18. "וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃", 8.19. "וְהָיָה אִם־שָׁכֹחַ תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן׃", 8.10. "And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.", 8.11. "Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;", 8.12. "lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;", 8.13. "and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;", 8.14. "then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 8.16. "who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;", 8.17. "and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’", 8.18. "But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day.", 8.19. "And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I forewarn you this day that ye shall surely perish.", 8.20. "As the nations that the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God.",
11. Hebrew Bible, Exodus, 4.5, 4.8-4.9, 6.7, 14.31, 19.9, 20.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 52, 53
4.5. "לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃", 4.8. "וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן׃", 4.9. "וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃", 6.7. "וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃", 14.31. "וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃", 19.9. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 4.5. "that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’", 4.8. "And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.", 4.9. "And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’", 6.7. "and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.", 14.31. "And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.", 19.9. "And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.", 20.8. "Remember the sabbath day, to keep it holy.",
12. Hebrew Bible, Numbers, 11.25, 27.1-27.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259; Morgan (2022) 301
11.25. "וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 11.25. "And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 27.4. "Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’",
13. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 146
2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", 2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.",
14. Hebrew Bible, Isaiah, 61.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Morgan (2022) 301
61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;",
15. Hebrew Bible, 2 Kings, 21 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
16. Hebrew Bible, 2 Samuel, 21 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
17. Hebrew Bible, Jeremiah, 30.22, 31.31 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Morgan (2022) 52, 53
30.22. "וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 30.22. "And ye shall be My people, and I will be your God.", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;",
18. Hebrew Bible, Ezekiel, 1.5-1.20, 3.13-3.15, 11.5, 11.14-11.21, 11.23, 28.13-28.16, 36.26, 36.33-36.35 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Levison (2009) 101; Morgan (2022) 226, 301; Nicklas et al. (2010) 41
1.5. "וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃", 1.6. "וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃", 1.7. "וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃", 1.8. "וידו [וִידֵי] אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם׃", 1.9. "חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃", 1.11. "וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹתֵיהֶנָה׃", 1.12. "וְאִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ אֶל אֲשֶׁר יִהְיֶה־שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן׃", 1.13. "וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃", 1.14. "וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק׃", 1.15. "וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו׃", 1.16. "מַרְאֵה הָאוֹפַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ וּדְמוּת אֶחָד לְאַרְבַּעְתָּן וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃", 1.17. "עַל־אַרְבַּעַת רִבְעֵיהֶן בְּלֶכְתָּם יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּן׃", 1.18. "וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּן׃", 1.19. "וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים׃", 3.13. "וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל־אֲחוֹתָהּ וְקוֹל הָאוֹפַנִּים לְעֻמָּתָם וְקוֹל רַעַשׁ גָּדוֹל׃", 3.14. "וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃", 3.15. "וָאָבוֹא אֶל־הַגּוֹלָה תֵּל אָבִיב הַיֹּשְׁבִים אֶל־נְהַר־כְּבָר ואשר [וָאֵשֵׁב] הֵמָּה יוֹשְׁבִים שָׁם וָאֵשֵׁב שָׁם שִׁבְעַת יָמִים מַשְׁמִים בְּתוֹכָם׃", 11.5. "וַתִּפֹּל עָלַי רוּחַ יְהוָה וַיֹּאמֶר אֵלַי אֱמֹר כֹּה־אָמַר יְהוָה כֵּן אֲמַרְתֶּם בֵּית יִשְׂרָאֵל וּמַעֲלוֹת רוּחֲכֶם אֲנִי יְדַעְתִּיהָ׃", 11.14. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 11.15. "בֶּן־אָדָם אַחֶיךָ אַחֶיךָ אַנְשֵׁי גְאֻלָּתֶךָ וְכָל־בֵּית יִשְׂרָאֵל כֻּלֹּה אֲשֶׁר אָמְרוּ לָהֶם יֹשְׁבֵי יְרוּשָׁלִַם רַחֲקוּ מֵעַל יְהוָה לָנוּ הִיא נִתְּנָה הָאָרֶץ לְמוֹרָשָׁה׃", 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", 11.17. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃", 11.18. "וּבָאוּ־שָׁמָּה וְהֵסִירוּ אֶת־כָּל־שִׁקּוּצֶיהָ וְאֶת־כָּל־תּוֹעֲבוֹתֶיהָ מִמֶּנָּה׃", 11.19. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃", 11.21. "וְאֶל־לֵב שִׁקּוּצֵיהֶם וְתוֹעֲבוֹתֵיהֶם לִבָּם הֹלֵךְ דַּרְכָּם בְּרֹאשָׁם נָתַתִּי נְאֻם אֲדֹנָי יְהוִה׃", 11.23. "וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃", 28.13. "בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃", 28.14. "אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃", 28.15. "תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃", 28.16. "בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 36.33. "כֹּה אָמַר אֲדֹנָי יְהוִה בְּיוֹם טַהֲרִי אֶתְכֶם מִכֹּל עֲוֺנוֹתֵיכֶם וְהוֹשַׁבְתִּי אֶת־הֶעָרִים וְנִבְנוּ הֶחֳרָבוֹת׃", 36.34. "וְהָאָרֶץ הַנְּשַׁמָּה תֵּעָבֵד תַּחַת אֲשֶׁר הָיְתָה שְׁמָמָה לְעֵינֵי כָּל־עוֹבֵר׃", 36.35. "וְאָמְרוּ הָאָרֶץ הַלֵּזוּ הַנְּשַׁמָּה הָיְתָה כְּגַן־עֵדֶן וְהֶעָרִים הֶחֳרֵבוֹת וְהַנְשַׁמּוֹת וְהַנֶּהֱרָסוֹת בְּצוּרוֹת יָשָׁבוּ׃", 1.5. "And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.", 1.6. "And every one had four faces, and every one of them had four wings.", 1.7. "And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass.", 1.8. "And they had the hands of a man under their wings on their four sides; and as for the faces and wings of them four,", 1.9. "their wings were joined one to another; they turned not when they went; they went every one straight forward.", 1.10. "As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle.", 1.11. "Thus were their faces; and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.", 1.12. "And they went every one straight forward; whither the spirit was to go, they went; they turned not when they went.", 1.13. "As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning.", 1.14. "And the living creatures ran and returned as the appearance of a flash of lightning.", 1.15. "Now as I beheld the living creatures, behold one wheel at the bottom hard by the living creatures, at the four faces thereof.", 1.16. "The appearance of the wheels and their work was like unto the colour of a beryl; and they four had one likeness; and their appearance and their work was as it were a wheel within a wheel.", 1.17. "When they went, they went toward their four sides; they turned not when they went.", 1.18. "As for their rings, they were high and they were dreadful; and they four had their rings full of eyes round about.", 1.19. "And when the living creatures went, the wheels went hard by them; and when the living creatures were lifted up from the bottom, the wheels were lifted up.", 1.20. "Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.", 3.13. "also the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing.", 3.14. "So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.", 3.15. "Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and I sat where they sat; and I remained there appalled among them seven days.", 11.5. "And the spirit of the LORD fell upon me, and He said unto me: ‘Speak: Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind.", 11.14. "And the word of the LORD came unto me, saying:", 11.15. "’Son of man, as for thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, concerning whom the inhabitants of Jerusalem have said: Get you far from the LORD! unto us is this land given for a possession;", 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", 11.17. "therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.", 11.18. "And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.", 11.19. "And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;", 11.20. "that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God.", 11.21. "But as for them whose heart walketh after the heart of their detestable things and their abominations, I will bring their way upon their own heads, saith the Lord GOD.’", 11.23. "And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.", 28.13. "thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared.", 28.14. "Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.", 28.15. "Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee.", 28.16. "By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 36.33. "Thus saith the Lord GOD: In the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the waste places shall be builded.", 36.34. "And the land that was desolate shall be tilled, whereas it was a desolation in the sight of all that passed by.", 36.35. "And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.",
19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
20. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 84
21. Hebrew Bible, Ezra, 10.30, 10.33 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
10.33. "מִבְּנֵי חָשֻׁם מַתְּנַי מַתַּתָּה זָבָד אֱלִיפֶלֶט יְרֵמַי מְנַשֶּׁה שִׁמְעִי׃", 10.30. "And of the sons of Pahath-moab: Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, and Binnui, and Manasseh.", 10.33. "of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei.",
22. Hippocrates, On Airs, Waters, And Places, 107, 51-52, 26 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Dilley (2019) 2
23. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Sorabji (2000) 197
24. Hebrew Bible, Zechariah, 14.4 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 226
14.4. "וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃", 14.4. "And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.",
25. Aristotle, Rhetoric, 2.1.4 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •adam and eve, biblical figures Found in books: Champion (2022) 31
26. Septuagint, Tobit, 1.9, 4.12 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.
27. Demon Atheniensis, Fragments, 3.25, 35.1-3336. (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 763
28. Anon., 1 Enoch, 7.5, 10.9, 10.12, 13.5, 14.15, 32.1-32.6, 91.15, 93.4, 98.4 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Nicklas et al. (2010) 41; Stuckenbruck (2007) 89
7.5. them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 13.5. of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their" 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 32.1. And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper. 32.2. And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness, 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 32.4. That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit 32.5. is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then 32.6. I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.' 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.
29. Dead Sea Scrolls, Damascus Covenant, 7.7-7.10 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •adam (and eve) Found in books: Schiffman (1983) 33
30. Dead Sea Scrolls, War Scroll, 7.6 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •adam (and eve) Found in books: Schiffman (1983) 33
31. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 7.7-7.10 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •adam (and eve) Found in books: Schiffman (1983) 33
32. Varro, On The Latin Language, 6.21 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
33. Septuagint, Judith, 8.7, 16.24 (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
8.7. She was beautiful in appearance, and had a very lovely face; and her husband Manasseh had left her gold and silver, and men and women slaves, and cattle, and fields; and she maintained this estate. 16.24. and the house of Israel mourned for her seven days. Before she died she distributed her property to all those who were next of kin to her husband Manasseh, and to her own nearest kindred.
34. Cicero, Tusculan Disputations, 3.30, 3.58 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
3.30. quod autem Theseus a docto se audisse dicit, id de se ipso de ipso K 1 ( ex dese ipse) V 1 (se add. 1 ) Anax. A 33 loquitur Euripides. fuerat enim auditor Anaxagorae, quem ferunt nuntiata morte filii dixisse: sciebam me genuisse mortalem. quae vox declarat is esse haec acerba, quibus non fuerint cogitata. ergo id quidem non dubium, quin omnia, quae mala putentur, sint inprovisa graviora. itaque quamquam non haec una res efficit maximam aegritudinem, tamen, quoniam multum potest provisio animi et praeparatio ad minuendum dolorem, sint semper omnia homini humana meditata. et et ex e V c nimirum haec est illa praestans et divina sapientia, et perceptas penitus et pertractatas res humanas habere, nihil admirari, ammirari GR 1 V cum acciderit, nihil, ante quam evenerit, non evenire posse arbitrari. Quam ob rem o/mnis, cum secu/ndae res sunt ma/xume, tum ma/xume tum maxume add. K c maxime alt. loco GRV bis H Medita/ri secum opo/rtet, quo pacto a/dversam adversum KRH aerumna/m ferant. fuerant H ferat K 1 Peri/cla, pericula X damna pe/regre rediens se/mper secum co/gitet, pericla damna exilia peregre rediens semper cogitet Ter. codd. Aut fi/li filii p. X peccatum au/t uxoris mo/rtem aut morbum fi/liae, Commu/nia esse haec, ne/ quid horum umquam a/ccidat animo/ novum; c. e. haec, fieri posse, ut ne quid animo sit novom Ter. Quicqui/d praeter praeter propter K spem eve/niat, omne id de/putare esse i/n lucro. ergo .. 22 lucro H ... 22 Ter. Phormio 241–6 ergo hoc hoc ex haec G 2 Terentius a philosophia sumptum cum tam commode dixerit, nos, e quorum fontibus id haustum est, non et dicemus hoc melius et constantius sentiemus? 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere.
35. Septuagint, Ecclesiasticus (Siracides), 1.4, 1.14, 2.6, 2.8, 2.10, 2.13, 15.14-15.15, 15.17, 15.20, 17.10, 32.24 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 81, 84, 85
1.4. Wisdom was created before all things,and prudent understanding from eternity. 1.14. To fear the Lord is wisdoms full measure;she satisfies men with her fruits; 2.6. Trust in him, and he will help you;make your ways straight, and hope in him. 2.8. You who fear the Lord, trust in him,and your reward will not fail; 15.14. It was he who created man in the beginning,and he left him in the power of his own inclination. 15.15. If you will, you can keep the commandments,and to act faithfully is a matter of your own choice. 15.17. Before a man are life and death,and whichever he chooses will be given to him. 32.24. He who believes the law gives heed to the commandments,and he who trusts the Lord will not suffer loss.
36. Anon., Jubilees, 4.9-4.28, 5.1-5.32, 23.11 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •adam and eve •wisdom, of adam and eve •adam (and eve) Found in books: Gera (2014) 259; Schiffman (1983) 33; Stuckenbruck (2007) 89
4.9. and in the fourth year of the fifth week they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said "God hath raised up a second seed unto us on the earth instead of Abel; for Cain slew him." 4.10. And in the sixth week he begat his daughter ’Azûrâ. 4.11. And Cain took ’Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. 4.12. And in the first year of the first week of the fifth jubilee, houses were built on the earth, and Cain built a city, and called its name after the name of his son Enoch. 4.13. And Adam knew Eve his wife and she bare yet nine sons. 4.14. And in the fifth week of the fifth jubilee Seth took ’Azûrâ his sister to be his wife, and in the fourth (year of the sixth week) she bare him Enos. br He began to call on the name of the Lord on the earth. 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 4.16. And at the close of the eighth jubilee Ke took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, and he called his name Mahalalel. 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee, 4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 4.24. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 4.27. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything. 4.28. And he testified to the Watchers, who had sinned with the daughters of men; 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4. -all of them corrupted their ways and their orders, and they began to devour each other, 5.5. and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 5.12. And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years." 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 5.14. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord. 5.15. And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness. 5.16. And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway. 5.17. And the judgment of all is ordained and written on the heavenly tables in righteousne 5.18. --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind. 5.19. And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); 5.20. and all their judgments are ordained and written and engraved. 5.21. In regard to all He will judge, the great according to his greatness, and the small according to his smallness, and each according to his way. 5.22. And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He saith that He will execute judgment on each: 5.23. if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. 5.24. [And of the children of Israel it hath been written and ordained: If they turn to Him in righteousness, He will forgive all their transgressions and pardon all their sins. 5.25. It is written and ordained that He will show mercy to all who turn from all their guilt once each year.] 5.26. And as for all those who corrupted their ways and their thoughts before the flood, no man's person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; 5.27. for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him. 5.28. And the Lord said that He would destroy everything which was upon the earth, both men and cattle, and beasts, and fowls of the air, and that which moveth on the earth. 5.29. And He commanded Noah to make him an ark, that he might save himself from the waters of the flood. 5.30. And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week in the fifth year (on the new moon of the first month). 5.31. And he entered in the sixth (year) thereof, in the second month, on the new moon of the second month, 5.32. till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening. 23.11. and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places, and the days of weeping for Abraham were ended.
37. Polybius, Histories, 3.1 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •adam and eve •disobedience, and adam and eve •obedience, adam and eve Found in books: Dilley (2019) 292
3.1. 1.  In my first Book, the third, that is, from this counting backwards, I explained that I fixed as the starting-points of my work, the Social war, the Hannibalic war, and the war for Coele-Syria.,2.  I likewise set forth in the same place the reasons why I wrote the two preceding Books dealing with events of an earlier date.,3.  I will now attempt to give a well attested account of the above wars, their first causes and the reasons why they attained such magnitude; but in the first place I have a few words to say regarding my work as a whole.,4.  The subject I have undertaken to treat, the how, when, and wherefore of the subjection of the known parts of the world to the dominion of Rome, should be viewed as a single whole,,5.  with a recognized beginning, a fixed duration, and an end which is not a matter of dispute; and I think it will be advantageous to give a brief prefatory survey of the chief parts of this whole from the beginning to the end. ,6.  For I believe this will be the best means of giving students an adequate idea of my whole plan.,7.  Since a previous general view is of great assistance to the mind in acquiring a knowledge of details, and at the same time a previous notion of the details helps us to knowledge of the whole, I regard a preliminary survey based on both as best and will draw up these prefatory remarks to my history on this principle.,8.  I have already indicated the general scope and limits of this history.,9.  The particular events comprised in it begin with the above-mentioned wars and culminate and end in the destruction of the Macedonian monarchy. Between the beginning and end lies a space of fifty-three years,,10.  comprising a greater number of grave and momentous events than any period of equal length in the past.,11.  Starting from the 140th Olympiad I shall adopt the following order in my exposition of them.
38. Septuagint, Wisdom of Solomon, 1.2, 3.1, 10.5, 10.7, 12.2, 16.24-16.25 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 85
1.2. because he is found by those who do not put him to the test,and manifests himself to those who do not distrust him. 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 10.5. Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child. 10.7. Evidence of their wickedness still remains:a continually smoking wasteland,plants bearing fruit that does not ripen,and a pillar of salt standing as a monument to an unbelieving soul. 12.2. Therefore thou dost correct little by little those who trespass,and dost remind and warn them of the things wherein they sin,that they may be freed from wickedness and put their trust in thee, O Lord. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 16.25. Therefore at that time also, changed into all forms,it served thy all-nourishing bounty,according to the desire of those who had need,
39. Cicero, On Duties, 1.128 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
1.128. Nec vero audiendi sunt Cynici, aut si qui filerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea, quae turpia non sint, verbis flagitiosa ducamus, illa autem, quae turpia sint, nominibus appellemus suis. Latrocinari, fraudare, adulterare re turpe est, sed dicitur non obscene; liberis dare operam re honestum est, nomine obscenum; pluraque in ear sententiam ab eisdem contra verecundiam disputantur. Nos autem naturam sequamur et ab omni, quod abhorret ab oculorum auriumque approbatione, fugiamus; status incessus, sessio accubitio, vultus oculi manuum motus teneat illud decorum. 1.128.  But we should give no heed to the Cynics (or to some Stoics who are practically Cynics) who censure and ridicule us for holding that the mere mention of some actions that are not immoral is shameful, while other things that are immoral we call by their real names. Robbery, fraud, and adultery, for example, are immoral in deed, but it is not indecent to name them. To beget children in wedlock is in deed morally right; to speak of it is indecent. And they assail modesty with a great many other arguments to the same purport. But as for us, let us follow Nature and shun everything that is offensive to our eyes or our ears. So, in standing or walking, in sitting or reclining, in our expression, our eyes, or the movements of our hands, let us preserve what we have called "propriety."
40. Anon., Testament of Levi, 18 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •life of adam and eve Found in books: Ramelli (2013) 77
41. Anon., Testament of Zebulun, 9.8 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •life of adam and eve Found in books: Ramelli (2013) 77
42. Hebrew Bible, Daniel, 6 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 586
43. Philo of Alexandria, Questions On Genesis, 1.31, 1.47 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •adam and eve, creation of Found in books: Nisula (2012) 206
44. Horace, Letters, 1.11.18 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
45. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
46. New Testament, Matthew, 3.16-3.17, 6.25-6.34, 7.29, 8.11-8.12, 11.28-11.29, 21.32, 23.23, 23.28, 24.51 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve •adam and eve, biblical figures Found in books: Champion (2022) 31, 32; Morgan (2022) 225, 226
3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 7.29. ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 11.28. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 21.32. ἦλθεν γὰρ Ἰωάνης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ. 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 23.28. οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας. 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.29. for he taught them with authority, and not like the scribes. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 11.28. "Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 23.23. "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be.
47. New Testament, Mark, 1.10-1.11, 9.2-9.4, 9.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 225, 226
1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."
48. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
49. New Testament, Luke, 2.8-2.14, 2.26, 2.29, 3.21-3.22, 3.38, 12.46 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 586; Morgan (2022) 85, 224, 225, 226, 301
2.8. Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 2.9. καὶ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν· 2.10. καὶ εἶπεν αὐτοῖς ὁ ἄγγελος Μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ, 2.11. ὅτι ἐτέχθη ὑμῖν σήμερον σωτὴρ ὅς ἐστιν χριστὸς κύριος ἐν πόλει Δαυείδ· 2.12. καὶ τοῦτο ὑμῖν σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ. 2.13. καὶ ἐξέφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων 2.14. Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 2.26. καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν Κυρίου. 2.29. Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· 3.21. Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ. 12.46. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough." 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying, 2.14. "Glory to God in the highest, On earth peace, good will toward men." 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.29. "Now you are releasing your servant, Master, According to your word, in peace; 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful.
50. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
51. New Testament, John, 1.1-1.4, 1.9, 1.26, 1.29, 1.32-1.33, 3.3, 3.5, 3.15-3.16, 3.36, 4.10-4.14, 4.36, 5.21, 5.24, 5.26, 5.39, 6.27, 6.40, 6.47, 6.51, 6.54, 6.58, 6.63, 6.68, 7.38-7.39, 8.2-8.11, 10.28, 11.4, 11.21-11.22, 11.25-11.27, 11.39-11.40, 11.42, 11.44, 12.25, 12.50, 14.19, 17.2-17.3, 17.5, 19.30 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 396; Morgan (2022) 85, 224, 225, 226, 301
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.26. ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε, 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.15. ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.36. ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν, ἀλλʼ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπʼ αὐτόν. 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11. λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.12. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14. ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.36. ἤδη ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων. 5.21. ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ. 5.24. Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν. 5.26. ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ· 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.68. ἀπεκρίθη αὐτῷ Σίμων Πέτρος Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις, 7.38. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 8.2. Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν[, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς]. 8.3. Ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ 8.4. λέγουσιν αὐτῷ Διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπʼ αὐτοφώρῳ μοιχευομένη· 8.5. ἐν δὲ τῷ νόμῳ [ἡμῖν] Μωυσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν· σὺ οὖν τί λέγεις; 8.6. [τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ.] ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν. 8.7. ὡς δὲ ἐπέμενον ἐρωτῶντες [αὐτόν], ἀνέκυψεν καὶ εἶπεν [αὐτοῖς] Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπʼ αὐτὴν βαλέτω λίθον· 8.8. καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν. 8.9. οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθʼ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὖσα. 8.10. ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν αὐτῇ Γύναι, ποῦ εἰσίν; οὐδείς σε κατέκρινεν; 8.11. ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.⟧ οὐκ ἐγείρεται. 10.28. κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. 11.4. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν Αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλʼ ὑπὲρ τῆς δόξης τοῦ θεοῦ ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ διʼ αὐτῆς. 11.21. εἶπεν οὖν ἡ Μάρθα πρὸς Ἰησοῦν Κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου· 11.22. καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεὸν δώσει σοι ὁ θεός. 11.25. εἶπεν αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· 11.26. ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα· πιστεύεις τοῦτο; 11.27. λέγει αὐτῷ Ναί, κύριε· ἐγὼ πεπίστευκα ὅτι lt*gtὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος. 11.39. λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. 11.40. λέγει αὐτῇ ὁ Ἰησοῦς Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; 11.42. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 12.25. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. 12.50. καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ. 14.19. ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. 17.2. δόξασόν σου τὸν υἱόν, ἵνα ὁ υἱὸς δοξάσῃ σέ, καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσει αὐτοῖς ζωὴν αἰώνιον. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.5. καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. 19.30. ὅτε οὖν ἔλαβεν τὸ ὄξος [ὁ] Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.9. The true light that enlightens everyone was coming into the world. 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him." 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.24. "Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him." 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water." 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.2. At early dawn, he came again into the temple, and all the people came to him. He sat down, and taught them. 8.3. The scribes and the Pharisees brought a woman taken in adultery. Having set her in the midst, 8.4. they told him, "Teacher, we found this woman in adultery, in the very act. 8.5. Now in our law, Moses commanded us to stone such. What then do you say about her?" 8.6. They said this testing him, that they might have something to accuse him of. But Jesus stooped down, and wrote on the ground with his finger. 8.7. But when they continued asking him, he looked up and said to them, "He who is without sin among you, let him throw the first stone at her." 8.8. Again he stooped down, and with his finger wrote on the ground. 8.9. They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle. 8.10. Jesus, standing up, saw her and said, "Woman, where are your accusers? Did no one condemn you?" 8.11. She said, "No one, Lord."Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more." 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it." 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you." 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this?" 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world." 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days." 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?" 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me." 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.50. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak." 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.
52. New Testament, Romans, 1.5, 1.16-1.17, 5.1-5.5, 5.14-5.21, 6.19, 6.22-6.23, 8.2, 8.5-8.6, 8.10, 16.26 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 83, 146, 301; Osborne (2001) 217
1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 5.1. Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 5.2. διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ· 5.3. οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, 5.4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· 6.22. νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. 6.23. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 16.26. φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατʼ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
53. New Testament, Galatians, 3.3, 3.26-4.7, 5.5, 5.16, 5.17, 5.18, 5.25, 6.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Morgan (2022) 301
6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life.
54. New Testament, Apocalypse, 7.17, 21.6, 22.1, 22.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 396
7.17. ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν. 21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν. 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.17. Καὶ τὸ πνεῦμα καὶ ἡ νύμφη λέγουσιν Ἔρχου· καὶ ὁ ἀκούων εἰπάτω Ἔρχου· καὶὁ διψῶν ἐρχέσθω,ὁ θέλων λαβέτωὕδωρ ζωῆς δωρεάν. 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
55. New Testament, Acts, 2.38, 11.12, 11.18, 13.4, 21.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Morgan (2022) 85, 301
2.38. ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 11.12. εἶπεν δὲ τὸ πνεῦμά μοι συνελθεῖν αὐτοῖς μηδὲν διακρίναντα. ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός. 11.18. ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν. 13.4. Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελευκίαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς Κύπρον, 21.4. ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 11.12. The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house. 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!" 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 21.4. Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem.
56. New Testament, 2 Corinthians, 1.22, 3.6, 4.4, 5.1-5.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve Found in books: Morgan (2022) 52, 146, 301
1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 5.1. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 5.4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.
57. New Testament, 1 Corinthians, 6.11, 6.19, 15.22, 15.33 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Morgan (2022) 81, 85, 301; Rohmann (2016) 276
6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 6.19. ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.33. μὴ πλανᾶσθε· 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own, 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.33. Don't be deceived! "Evil companionships corrupt good morals."
58. New Testament, 1 John, 1.1-1.3, 2.25, 3.15, 5.11, 5.13, 5.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •adam and eve •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 396; Morgan (2022) 85
1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 1.2. καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,— 1.3. ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· 2.25. καὶ αὕτη ἐστὶν ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. 3.15. πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν. 5.11. καὶ αὕτη ἐστὶν ἡ μαρτυρία, ὅτι ζωὴν αἰώνιον ἔδωκεν ὁ θεὸς ἡμῖν, καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῷ αὐτοῦ ἐστίν. 5.13. Ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ. 5.20. οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει, καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκομεν τὸν ἀληθινόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος. 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 2.25. This is the promise which he promised us, the eternal life. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 5.11. The testimony is this, that God gave to us eternal life, and this life is in his Son. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
59. Martial, Epigrams, 3.87 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
60. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •adam/adam, and wife/eve Found in books: Levison (2009) 161
61. Juvenal, Satires, 6.69-6.70 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
62. Anon., Genesis Rabba, 14.48 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve Found in books: Nicklas et al. (2010) 108
63. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 3, 71 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Champion (2022) 31, 32, 33
64. Galen, Commentary On Hippocrates' 'Epidemics Iii', None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 812
65. Galen, On The Doctrines of Hippocrates And Plato, 4.7.9 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
66. Anon., Deuteronomy Rabbah, 20.12 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve Found in books: Nicklas et al. (2010) 108
67. Irenaeus, Fragments, 7 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •adam and eve Found in books: Osborne (2001) 101
68. Hippolytus, Refutation of All Heresies, 7.28, 7.28.1-7.28.7 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 155
69. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 155
70. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 155
71. Aelian, Varia Historia, 3.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
72. Justin, First Apology, 2.5 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •adam and eve Found in books: Naiden (2013) 293
73. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 396
74. Irenaeus, Demonstration of The Apostolic Teaching, 12-13, 15, 14 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Beatrice (2013) 190
75. Irenaeus, Refutation of All Heresies, 1.24.1-1.24.2, 1.28.1, 1.30.7-1.30.8, 1.30.10-1.30.14, 3.19.1, 3.20.1-3.20.2, 3.22.4, 3.23.3-3.23.4, 3.23.6, 4.2.7, 4.5.4, 4.37.1, 4.37.5-4.37.6, 4.38.1, 4.39.1, 4.40.3, 5.3.1, 5.14.1, 5.19.1, 5.21.1-5.21.3, 5.23.1, 5.24.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •fall, of adam and eve •sexual situation of first humans, sin of adam and eve, nature of •cursing, of adam and eve •seth, son of adam and eve •adam and eve Found in books: Beatrice (2013) 190, 194; Corrigan and Rasimus (2013) 155, 160; Osborne (2001) 101, 217; Rasimus (2009) 13, 153; van den Broek (2013) 176
76. Clement of Alexandria, Exhortation To The Greeks, 11.111.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 190
77. Clement of Alexandria, Miscellanies, 2.20, 3.89.1, 3.94.3, 3.98.5, 3.103.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41, 190, 194; Sorabji (2000) 407
78. Nag Hammadi, Apocalypse of Peter, a b c d\n0 14 70. 14 70. 14 70 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •life of adam and eve Found in books: Ramelli (2013) 76
79. Nag Hammadi, On The Origin of The World, 106.27-107.14, 110.7, 110.8, 110.9, 110.10, 110.11, 110.12, 110.13, 110.18-111.2, 110.27, 110.28, 110.29, 113.5, 113.6, 113.7, 113.8, 113.9, 113.10, 113.10-114.15, 113.11, 113.12, 115.9, 115.10, 115.11, 115.12, 115.13, 115.14, 115.15, 115.16, 115.17, 115.18, 115.19, 115.20, 115.21, 115.22, 115.23, 115.30-116.8, 116.8-117.15, 116.28, 116.29, 116.30, 116.31, 116.32, 117.17, 117.18, 118.24-119.19, 118.25-119.19, 119.16, 119.17, 119.18, 119.19, 120.17, 120.18, 120.19, 120.20, 120.21, 120.22, 120.23, 120.24, 120.25, 121.27, 121.28, 121.29, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009) 141
80. Nag Hammadi, The Apocalypse of Adam, 69.19, 69.20, 69.21, 69.22, 69.23, 69.24, 69.25, 75.17, 75.18, 75.19, 75.20, 75.21, 75.22, 75.23, 75.24, 75.25, 75.26, 75.27, 82.21-83.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: van den Broek (2013) 188
81. Nag Hammadi, The Apocalypse of Paul, 24, 22 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 76
82. Porphyry, Aids To The Study of The Intelligibles, 32 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
83. Nag Hammadi, The Hypostasis of The Archons, a b c\n0 89 89 89\n1 30-90.1 30 30 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: nan nan
84. Origen, Against Celsus, 6.12.1-6.12.22 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 84
85. Origen, On First Principles, 771 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 786
86. Origen, Homilies On Luke, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 586
87. Origen, Homilies On Joshua, 15.6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •life of adam and eve Found in books: Ramelli (2013) 77
88. Plotinus, Enneads, 1.2.6(25-7), 1.2.3(20), 1.2.2(13-18) (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji (2000) 197
89. Pseudo-Justinus, Exhortation To The Greeks, 30 (3rd cent. CE - 5th cent. CE)  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 7
90. Eusebius of Caesarea, Preparation For The Gospel, 12.8.2 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 84
91. Eusebius of Caesarea, Ecclesiastical History, 4.29.2 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 194
4.29.2. Those who are called Encratites, and who sprung from Saturninus and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race. They introduced also abstinence from the things called by them animate, thus showing ingratitude to the God who made all things. And they deny the salvation of the first man.
92. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •adam and eve, punishment of Found in books: Rosen-Zvi (2012) 32
100b. דלא קא עביד איסורא אבל הכא דקא עביד איסורא הכי נמי דירד,תני חדא אחד אילן לח ואחד אילן יבש ותניא אידך בד"א בלח אבל ביבש מותר,אמר רב יהודה ל"ק כאן בשגזעו מחליף כאן בשאין גזעו מחליף,גזעו מחליף יבש קרית ליה אלא לא קשיא כאן בימות החמה כאן בימות הגשמים,בימות החמה הא נתרי פירי בדליכא פירי והא קא נתרי קינסי בגדודא,איני והא רב איקלע לאפסטיא ואסר בגדודא רב בקעה מצא וגדר בה גדר:,אמר רמי בר אבא אמר רב אסי אסור לאדם שיהלך על גבי עשבים בשבת משום שנאמר (משלי יט, ב) ואץ ברגלים חוטא,תני חדא מותר לילך ע"ג עשבים בשבת ותניא אידך אסור ל"ק הא בלחים הא ביבשים,ואי בעית אימא הא והא בלחים ולא קשיא כאן בימות החמה כאן בימות הגשמים,ואיבעית אימא הא והא בימות החמה ול"ק הא דסיים מסאניה הא דלא סיים מסאניה,ואיבעית אימא הא והא דסיים מסאניה ול"ק הא דאית ליה עוקצי הא דלית ליה עוקצי,ואיבעית אימא הא והא דאית ליה עוקצי הא דאית ליה שרכא הא דלית ליה שרכא,והאידנא דקיימא לן כר"ש כולהו שרי:,ואמר רמי בר חמא אמר רב אסי אסור לאדם שיכוף אשתו לדבר מצוה שנאמר ואץ ברגלים חוטא,וא"ר יהושע בן לוי כל הכופה אשתו לדבר מצוה הווין לו בנים שאינן מהוגנין אמר רב איקא בר חיננא מאי קראה (משלי יט, ב) גם בלא דעת נפש לא טוב,תניא נמי הכי גם בלא דעת נפש לא טוב זה הכופה אשתו לדבר מצוה ואץ ברגלים חוטא זה הבועל ושונה,איני והאמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה ל"ק כאן לדעת כאן שלא לדעת:,א"ר שמואל בר נחמני א"ר יוחנן כל אשה שתובעת בעלה לדבר מצוה הווין לה בנים שאפילו בדורו של משה לא היו כמותן דאילו בדורו של משה כתיב (דברים א, יג) הבו לכם אנשים חכמים ונבונים וידועים לשבטיכם וכתיב ואקח את ראשי שבטיכם אנשים חכמים וידועים ואילו נבונים לא אשכח,ואילו גבי לאה כתיב (בראשית ל, טז) ותצא לאה לקראתו ותאמר אלי תבוא כי שכר שכרתיך וכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים וכל אחיהם על פיהם,איני והאמר רב יצחק בר אבדימי עשר קללות נתקללה חוה דכתיב,(בראשית ג, טז) אל האשה אמר הרבה ארבה אלו שני טפי דמים אחת דם נדה ואחת דם בתולים עצבונך זה צער גידול בנים והרונך זה צער העיבור בעצב תלדי בנים כמשמעו,ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שיוצא לדרך והוא ימשל בך מלמד שהאשה תובעת בלב והאיש תובע בפה זו היא מדה טובה בנשים,כי קאמרינן דמרציא ארצויי קמיה,הני שבע הווין כי אתא רב דימי אמר עטופה כאבל ומנודה מכל אדם וחבושה בבית האסורין,מאי מנודה מכל אדם אילימא משום דאסיר לה ייחוד איהו נמי אסיר ליה ייחוד אלא דאסירא לבי תרי,במתניתא תנא מגדלת שער כלילית ויושבת ומשתנת מים כבהמה ונעשית כר לבעלה,ואידך הני שבח הוא לה,דא"ר חייא מאי דכתיב (איוב לה, יא) מלפנו מבהמות ארץ ומעוף השמים יחכמנו מלפנו מבהמות זו פרידה שכורעת ומשתנת מים ומעוף השמים יחכמנו זה תרנגול שמפייס ואחר כך בועל,אמר רבי יוחנן אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה ועריות מיונה דרך ארץ מתרנגול שמפייס ואחר כך בועל,ומאי מפייס לה אמר רב יהודה אמר רב הכי קאמר לה זביננא ליך זיגא דמטו ליך עד כרעיך לבתר הכי אמר לה לישמטתיה לכרבלתיה דההוא תרנגולא אי אית ליה ולא זביננא ליך: 100b. b where one does not commit a transgression /b by refraining from action. b However, here, where one commits a transgression /b every additional moment he remains in the tree, b indeed, he /b should b descend /b from it.,The Gemara cites an apparent contradiction: b It was taught /b in b one /b i baraita /i that b both a green tree and a dry tree /b are included in the prohibition against climbing a tree, whereas b it was taught /b in b another /b i baraita /i : b In what /b case b are these matters, /b that one may not climb a tree, b stated? With regard to a green /b tree. b But in /b the case of b a dry /b one, b it is permitted /b to climb it., b Rav Yehuda said: /b It is b not difficult. Here, /b the i baraita /i that includes a dry tree in the prohibition is referring to a tree whose b stump sends out new /b shoots when cut; whereas b there, /b the i baraita /i that excludes a dry tree from the prohibition is referring to one whose b stump does not send out new /b shoots.,The Gemara expresses surprise at this answer: b You call /b a tree whose b stump sends out new /b shoots b dry? /b This tree is not dry at all. b Rather, /b it is b not difficult, /b as both i baraitot /i deal with a dry tree whose stump will not send out any new shoots. However, b here, /b the i baraita /i that permits climbing a dry tree, is referring b to the summer, /b when it is evident that the tree is dead; whereas b there, /b the i baraita /i that prohibits climbing the tree is referring b to the rainy season, /b when many trees shed their leaves and it is not obvious which remain alive and which are dead.,The Gemara raises a difficulty: b In the summer, the fruit /b of the previous year left on the dry tree b will fall off /b when he climbs it, and climbing the tree should therefore be prohibited lest he come to pick the fruit. The Gemara answers: We are dealing here with a case b where there is no fruit /b on the tree. The Gemara asks: b But small branches will fall off /b when he climbs the tree, and once again this should be prohibited in case he comes to break them off. The Gemara answers: We are dealing here b with a tree that has /b already b been stripped /b of all its small branches.,The Gemara asks: b Is that /b really b so? But Rav arrived at /b a place called b Apsetaya and prohibited /b its residents from climbing even b a tree that had /b already b been stripped of /b all b its branches. /b The Gemara answers: In truth, no prohibition was involved, but b Rav found /b an unguarded b field, /b i.e., a place where transgression was widespread, b and fenced it in. /b He added a stringency as a safeguard and prohibited an action that was fundamentally permitted., b Rami bar Abba said /b that b Rav Asi said: It is prohibited for a person to walk on grass on Shabbat, due to /b the fact b that it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). This verse teaches that mere walking occasionally involves a sin, e.g., on Shabbat, when one might uproot the grass on which he walks.,The Gemara cites another apparent contradiction: b It was taught /b in b one /b i baraita /i that b it is permitted to walk on grass on Shabbat, and it was taught /b in b another /b i baraita /i that b it is prohibited /b to do so. The Gemara answers: This is b not difficult. This /b i baraita /i is referring b to green /b grass, which one might uproot, thereby transgressing the prohibition against reaping on Shabbat. b That /b other i baraita /i is referring b to dry /b grass, which has already been cut off from its source of life, and therefore the prohibition of reaping is no longer in effect., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to green /b grass, b and /b yet b there is no difficulty: Here, /b the i baraita /i that prohibits walking on grass is referring b to the summer, /b when the grass includes seeds that might be dislodged by one’s feet, whereas b there, /b the i baraita /i that permits doing so is referring b to the rainy season, /b when this problem does not exist., b And if you wish, say /b instead that b both /b i baraitot /i are referring b to the summer, and /b it is b not difficult: This /b i baraita /i , which permits walking on grass, is referring to a case b where one is wearing his shoes, /b whereas b that /b other i baraita /i , which prohibits it, deals with a situation b where one is not wearing his shoes, /b as the grass might get entangled between his toes and be uprooted., b And if you wish, say /b instead that b both /b i baraitot /i are referring to a case b where one is wearing his shoes, and /b nevertheless this is b not difficult: This /b i baraita /i prohibits walking on grass, as it involves a case b where /b one’s shoe b has a spike /b on which the grass might get caught and be uprooted, whereas b that /b other i baraita /i permits it, because it deals a case b where /b one’s shoe b does not have a spike. /b , b And if you wish, say /b instead that b both /b are referring to a case b where /b the shoe b has a spike, /b and it is not difficult: b This /b i baraita /i , which prohibits walking on grass, is referring to a case b where /b the grass is b long and entangled, /b and it can easily get caught on the shoe, whereas b that /b other i baraita /i is referring to a case b where /b the grass b is not long and entangled. /b ,The Gemara concludes: b And now, when we maintain /b that the i halakha /i is b in accordance with the opinion /b of b Rabbi Shimon, /b who maintains that there is no liability for a prohibited act committed unwittingly during the performance of a permitted act, b all of these /b scenarios b are permitted, /b as here too, one’s intention is merely to walk and not to uproot grass on Shabbat.,The Gemara cites another i halakha /i derived from the verse mentioned in the previous discussion. b Rami bar Ḥama said /b that b Rav Asi said: It is prohibited for a man to force his wife in the /b conjugal b mitzva, /b i.e., sexual relations, b as it is stated: “And he who hastens with his feet sins” /b (Proverbs 19:2). The term his feet is understood here as a euphemism for intercourse., b And Rabbi Yehoshua ben Levi said: Anyone who forces his wife to /b perform b the /b conjugal b mitzva will have unworthy children /b as a consequence. b Rav Ika bar Ḥina said: What is the verse /b that alludes to this? b “Also, that the soul without knowledge is not good” /b (Proverbs 19:2). If intercourse takes place without the woman’s knowledge, i.e., consent, the soul of the offspring will not be good., b That was also taught /b in a i baraita /i : b “Also, without knowledge the soul is not good”; this is one who forces his wife to /b perform b the /b conjugal b mitzva. “And he who hastens with his feet sins”; this is one who has intercourse /b with his wife b and repeats /b the act in a manner that causes her pain or distress.,The Gemara is surprised by this teaching: b Is that so? But didn’t Rava say: One who wants all his children to be males /b should b have intercourse /b with his wife b and repeat /b the act? The Gemara answers: This is b not difficult: Here, /b where Rava issued this advice, he was referring to a husband who acts b with /b his wife’s b consent. There, /b the i baraita /i that condemns this behavior is referring to one who proceeds b without /b her b consent. /b ,Apropos relations between husband and wife, the Gemara cites that b Rav Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: Any woman who demands /b of b her husband that /b he fulfill his conjugal b mitzva will have sons the likes of whom did not exist even in Moses’ generation. With regard to Moses’ generation, it is written: “Get you, wise men, and understanding, and well-known from each one of your tribes, and I will make them head over you” /b (Deuteronomy 1:13), b and it is /b later b written: “So I took the heads of your tribes, wise men, and well-known, /b and made them heads over you” (Deuteronomy 1:15). b However, /b men possessing b understanding, /b which is a more lofty quality than wisdom, Moses b could not find /b any of these., b While with regard to Leah, it is written: “And Leah went out to meet him, and said, You must come in to me, for indeed I have hired you /b with my son’s mandrakes” (Genesis 30:16). Her reward for demanding that Jacob fulfill the conjugal mitzva with her was the birth of Issachar, b and it is written: “And of the children of Issachar, men who had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their commandment” /b (I Chronicles 12:33).,The Gemara poses a question: b Is that so? /b Is it proper for a woman to demand her conjugal rights from her husband? b But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses, /b due to the sin of the Tree of Knowledge, as b it is written: /b “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?,Rav Yitzḥak bar Avdimi b proceeds to /b explain this verse. b “To the woman He said: I will greatly multiply [ i harba arbe /i ]”; these are /b the b two drops of blood /b unique to a woman, which cause her suffering, b one the blood of menstruation and /b the other b one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregcy. “In sorrow you shall bring forth children”; in accordance with its /b plain b meaning, /b i.e., the pain of childbirth., b “And yet your desire shall be to your husband” teaches that the woman desires her husband, /b e.g., b when he sets out on the road; “and he shall rule over you” teaches that the woman demands /b her husband b in /b her b heart /b but is too shy to voice her desire, b but the man demands /b his wife b verbally. /b Rav Yitzḥak bar Avdimi adds: b This is a good trait in women, /b that they refrain from formulating their desire verbally. Apparently, it is improper for a woman to demand her conjugal rights from her husband.,The Gemara answers: b When we say /b that a woman who demands her conjugal rights from her husband is praiseworthy, it does not mean she should voice her desires explicitly. Rather, it means b that she /b should b make herself pleasing to him, /b and he will understand what she wants on his own.,The Gemara analyzes the above statement with regard to Eve’s ten curses: Are they in fact ten? b They are /b only b seven. When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that the other curses are: A woman is b wrapped like a mourner, /b i.e., she must cover her head; and she is b ostracized from all people and incarcerated within a prison, /b as she typically spends all her time in the house.,The Gemara asks: b What is the meaning of ostracized from all people? If you say /b this is b because it is forbidden for her to seclude herself /b with a man, b it is also forbidden /b for a man b to seclude himself /b with women. b Rather, /b it means b that it is forbidden /b for her b to /b marry b two /b men, whereas a man can marry two women., b It was taught in a i baraita /i /b that the three additional curses are: b She grows /b her b hair /b long b like Lilit, /b a demon; b she sits and urinates, like an animal; and serves as a pillow for her husband /b during relations., b And /b why doesn’t b the other /b Sage include these curses? The Gemara answers: He maintains that b these are praise for her, /b not pain, either because they are modest practices, e.g., urinating in a seated position, or because they add to her comfort, e.g., her bottom position during relations., b As Rabbi Ḥiyya said: What is /b the meaning of b that which is written: “Who teaches us by the beasts of the earth, and makes us wiser by the birds of the sky” /b (Job 35:11)? He explains: b “Who teaches us by the beasts of the earth”; this is the female mule, which crouches and urinates /b and from which we learn modesty. b “And makes us wiser by the birds of the sky”; this is the rooster, which /b first b cajoles /b the hen b and then mates /b with it.,Similarly, b Rabbi Yoḥa said: Even if the Torah had not been given, we would /b nonetheless b have learned modesty from the cat, /b which covers its excrement, b and /b that b stealing /b is objectionable b from the ant, /b which does not take grain from another ant, b and forbidden relations from the dove, /b which is faithful to its partner, b and proper relations from the rooster, which /b first b appeases /b the hen b and then mates /b with it., b What does /b the rooster do to b appease /b the hen? b Rav Yehuda said /b that b Rav said: /b Prior to mating, it spreads its wings as if to b say this: I will buy you a coat that will reach /b down to b your feet. After /b mating, the rooster bends its head as if to b say this: May the crest of this rooster fall off if he has /b the wherewithal b and does not buy you one. /b I simply have no money to do so.
93. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •bible, hebrew, story of adam and eve in •sin, of adam and eve Found in books: Rubenstein (2018) 41, 42, 43
81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b
94. Diogenes Laertius, Lives of The Philosophers, 6.2, 6.15 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000) 197
6.2. To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians, but begged to be excused when he saw throngs arriving from those cities.Later on, however, he came into touch with Socrates, and derived so much benefit from him that he used to advise his own disciples to become fellow-pupils with him of Socrates. He lived in the Peiraeus, and every day would tramp the five miles to Athens in order to hear Socrates. From Socrates he learned his hardihood, emulating his disregard of feeling, and thus he inaugurated the Cynic way of life. He demonstrated that pain is a good thing by instancing the great Heracles and Cyrus, drawing the one example from the Greek world and the other from the barbarians. 6.15. Antisthenes gave the impulse to the indifference of Diogenes, the continence of Crates, and the hardihood of Zeno, himself laying the foundations of their state. Xenophon calls him the most agreeable of men in conversation and the most temperate in everything else.His writings are preserved in ten volumes. The first includes:A Treatise on Expression, or Styles of Speaking.Ajax, or The Speech of Ajax.Odysseus, or Concerning Odysseus.A Defence of Orestes, or Concerning Forensic Writers.Isography (similar writing), or Lysias and Isocrates.A Reply to the Speech of Isocrates entitled Without Witnesses.Vol. 2 includes:of the Nature of Animals.of Procreation of Children, or of Marriage: a discourse on love.of the Sophists: a work on Physiognomy.
95. Augustine, The City of God, 14.13, 14.17-14.21, 14.23-14.24, 16.9 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •adam and eve •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Found in books: Beatrice (2013) 41; Radicke (2022) 516; Rohmann (2016) 276; Sorabji (2000) 406, 407
14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.17. Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. 14.18. Lust requires for its consummation darkness and secrecy; and this not only when un lawful intercourse is desired, but even such fornication as the earthly city has legalized. Where there is no fear of punishment, these permitted pleasures still shrink from the public eye. Even where provision is made for this lust, secrecy also is provided; and while lust found it easy to remove the prohibitions of law, shamelessness found it impossible to lay aside the veil of retirement. For even shameless men call this shameful; and though they love the pleasure, dare not display it. What! Does not even conjugal intercourse, sanctioned as it is by law for the propagation of children, legitimate and honorable though it be, does it not seek retirement from every eye? Before the bridegroom fondles his bride, does he not exclude the attendants, and even the paranymphs, and such friends as the closest ties have admitted to the bridal chamber? The greatest master of Roman eloquence says, that all right actions wish to be set in the light, i.e., desire to be known. This right action, however, has such a desire to be known, that yet it blushes to be seen. Who does not know what passes between husband and wife that children may be born? Is it not for this purpose that wives are married with such ceremony? And yet, when this well-understood act is gone about for the procreation of children, not even the children themselves, who may already have been born to them, are suffered to be witnesses. This right action seeks the light, in so far as it seeks to be known, but yet dreads being seen. And why so, if not because that which is by nature fitting and decent is so done as to be accompanied with a shame-begetting penalty of sin? 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. 14.21. Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. 16.9. But as to the fable that there are Antipodes, that is to say, men on the opposite side of the earth, where the sun rises when it sets to us, men who walk with their feet opposite ours, that is on no ground credible. And, indeed, it is not affirmed that this has been learned by historical knowledge, but by scientific conjecture, on the ground that the earth is suspended within the concavity of the sky, and that it has as much room on the one side of it as on the other: hence they say that the part which is beneath must also be inhabited. But they do not remark that, although it be supposed or scientifically demonstrated that the world is of a round and spherical form, yet it does not follow that the other side of the earth is bare of water; nor even, though it be bare, does it immediately follow that it is peopled. For Scripture, which proves the truth of its historical statements by the accomplishment of its prophecies, gives no false information; and it is too absurd to say, that some men might have taken ship and traversed the whole wide ocean, and crossed from this side of the world to the other, and that thus even the inhabitants of that distant region are descended from that one first man. Wherefore let us seek if we can find the city of God that sojourns on earth among those human races who are catalogued as having been divided into seventy-two nations and as many languages. For it continued down to the deluge and the ark, and is proved to have existed still among the sons of Noah by their blessings, and chiefly in the eldest son Shem; for Japheth received this blessing, that he should dwell in the tents of Shem.
96. Augustine, Against Julian, 4.1, 4.5.35, 4.11.57, 4.14.69, 4.19, 4.41, 4.45-4.46, 4.65, 4.68-4.69, 4.71, 5.3-5.16, 6.22, 6.48 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve, disobedience of •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies •adam and eve, humanity linked to •adam and eve Found in books: Nisula (2012) 118, 122, 124, 131, 255; Sorabji (2000) 406, 407
97. Augustine, The Soul And Its Origin, 3 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 605
98. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.5, 1.10, 1.19, 1.21, 1.57, 2.33, 2.35-2.37, 2.48 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 93, 94, 95, 97
1.5. Now previous to the change into the incorruptible state which is promised in the resurrection of the saints, the body could be mortal (capable of dying), although not destined to die (moriturus); just as our body in its present state can, so to speak, be capable of sickness, although not destined to be sick. For whose is the flesh which is incapable of sickness, even if from some accident it die before it ever is sick? In like manner was man's body then mortal; and this mortality was to have been superseded by an eternal incorruption, if man had persevered in righteousness, that is to say, obedience: but even what was mortal (mortale) was not made dead (mortuum), except on account of sin. For the change which is to come in at the resurrection is, in truth, not only not to have death incidental to it, which has happened through sin, but neither is it to have mortality, [or the very possibility of death,] which the natural body had before it sinned. He does not say: He that raised up Christ Jesus from the dead shall quicken also your dead bodies (although he had previously said, the body is dead Romans 8:10); but his words are: He shall quicken also your mortal bodies; Romans 8:11 so that they are not only no longer dead, but no longer mortal [or capable of dying], since the natural is raised spiritual, and this mortal body shall put on immortality, and mortality shall be swallowed up in life. 1.10. No doubt all they imitate Adam who by disobedience transgress the commandment of God; but he is one thing as an example to those who sin because they choose; and another thing as the progenitor of all who are born with sin. All His saints, also, imitate Christ in the pursuit of righteousness; whence the same apostle, whom we have already quoted, says: Be imitators of me, as I am also of Christ. 1 Corinthians 11:1 But besides this imitation, His grace works within us our illumination and justification, by that operation concerning which the same preacher of His [name] says: Neither is he that plants anything, nor he that waters, but God that gives the increase. 1 Corinthians 3:7 For by this grace He engrafts into His body even baptized infants, who certainly have not yet become able to imitate any one. As therefore He, in whom all are made alive, besides offering Himself as an example of righteousness to those who imitate Him, gives also to those who believe in Him the hidden grace of His Spirit, which He secretly infuses even into infants; so likewise he, in whom all die, besides being an example for imitation to those who wilfully transgress the commandment of the Lord, depraved also in his own person all who come of his stock by the hidden corruption of his own carnal concupiscence. It is entirely on this account, and for no other reason, that the apostle says: By one man sin entered into the world, and death by sin, and so passed upon all men; in which all have sinned. Romans 5:12 Now if I were to say this, they would raise an objection, and loudly insist that I was incorrect both in expression and sense; for they would perceive no sense in these words when spoken by an ordinary man, except that sense which they refuse to see in the apostle. Since, however, these are the words of him to whose authority and doctrine they submit, they charge us with slowness of understanding, while they endeavour to wrest to some unintelligible sense words which were written in a clear and obvious purport. By one man, says he, sin entered into the world, and death by sin. This indicates propagation, not imitation; for if imitation were meant, he would have said, By the devil. But as no one doubts, he refers to that first man who is called Adam: And so, says he, it passed upon all men. 1.19. Now if it is imitation only that makes men sinners through Adam, why does not imitation likewise alone make men righteous through Christ? For, he says, as by the offense of one upon all men to condemnation; even so by the justification of one upon all men unto justification of life. Romans 5:18 [On the theory of imitation], then, the one and the one, here, must not be regarded as Adam and Christ, but Adam and Abel. For although many sinners have preceded us in the time of this present life, and have been imitated in their sin by those who have sinned at a later date, yet they will have it, that only Adam is mentioned as he in whom all have sinned by imitation, since he was the first of men who sinned. And on the same principle, Abel ought certainly to have been mentioned, as he in which one all likewise are justified by imitation, inasmuch as he was himself the first man who lived justly. If, however, it be thought necessary to take into the account some critical period having relation to the beginning of the New Testament, and Christ be taken as the leader of the righteous and the object of their imitation, then Judas, who betrayed Him, ought to be set down as the leader of the class of sinners. Moreover, if Christ alone is He in whom all men are justified, on the ground that it is not simply the imitation of His example which makes men just, but His grace which regenerates men by the Spirit, then also Adam is the only one in whom all have sinned, on the ground that it is not the mere following of his evil example that makes men sinners, but the penalty which generates through the flesh. Hence the terms all men and all men. For not they who are generated through Adam are actually the very same as those who are regenerated through Christ; but yet the language of the apostle is strictly correct, because as none partakes of carnal generation except through Adam, so no one shares in the spiritual except through Christ. For if any could be generated in the flesh, yet not by Adam; and if in like manner any could be generated in the Spirit, and not by Christ; clearly all could not be spoken of either in the one class or in the other. But these all the apostle afterwards describes as many; for obviously, under certain circumstances, the all may be but a few. The carnal generation, however, embraces many, and the spiritual generation also includes many; although the many of the spiritual are less numerous than the many of the carnal. But as the one embraces all men whatever, so the other includes all righteous men; because as in the former case none can be a man without the carnal generation, so in the other class no one can be a righteous man without the spiritual generation; in both instances, therefore, there are many: For as by the disobedience of one man many were made sinners, so by the obedience of one shall many be made righteous. Romans 5:19 1.21. It may therefore be correctly affirmed, that such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: Judgment from one offense to condemnation, Romans 5:16 and again a little after: By the offense of one upon all persons to condemnation. Romans 5:18 When, indeed, Adam sinned by not obeying God, then his body - although it was a natural and mortal body - lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Genesis 3:10 Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death. However many were the years they lived in their subsequent life, yet they began to die on the day when they received the law of death, because they kept verging towards old age. For that possesses not even a moment's stability, but glides away without intermission, which by constant change perceptibly advances to an end which does not produce perfection, but utter exhaustion. Thus, then, was fulfilled what God had spoken: In the day that you eat thereof, you shall surely die. Genesis 2:17 As a consequence, then, of this disobedience of the flesh and this law of sin and death, whoever is born of the flesh has need of spiritual regeneration - not only that he may reach the kingdom of God, but also that he may be freed from the damnation of sin. Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam; even as it is written in the book of Ecclesiasticus: of the woman came the beginning of sin, and through her we all die. Sirach 25:24 Now whether it be said of the woman or of Adam, both statements pertain to the first man; since (as we know) the woman is of the man, and the two are one flesh. Whence also it is written: And they two shall be one flesh; wherefore, the Lord says, they are no more two, but one flesh. Matthew 19:5-6 1.57. The good, then, of marriage lies not in the passion of desire, but in a certain legitimate and honourable measure in using that passion, appropriate to the propagation of children, not the gratification of lust. That, therefore, which is disobediently excited in the members of the body of this death, and endeavours to draw into itself our whole fallen soul, (neither arising nor subsiding at the bidding of the mind), is that evil of sin in which every man is born. When, however, it is curbed from unlawful desires, and is permitted only for the orderly propagation and renewal of the human race, this is the good of wedlock, by which man is born in the union that is appointed. Nobody, however, is born again in Christ's body, unless he be previously born in the body of sin. But inasmuch as it is evil to make a bad use of a good thing, so is it good to use well a bad thing. These two ideas therefore of good and evil, and those other two of a good use and an evil use, when they are duly combined together, produce four different conditions:- [1] A man makes a good use of a good thing, when he dedicates his continence to God; [2.] He makes a bad use of a good thing, when he dedicates his continence to an idol; [3.] He makes a bad use of an evil thing, when he loosely gratifies his concupiscence by adultery; [4.] He makes a good use of an evil thing, when he restrains his concupiscence by matrimony. Now, as it is better to make good use of a good thing than to make good rise of an evil thing - since both are good - so he that gives his virgin in marriage does well; but he that gives her not in marriage does better. 1 Corinthians 7:38 This question, indeed, I have treated at greater length, and more sufficiently, as God enabled me according to my humble abilities, in two works of mine - one of them, On the Good of Marriage, and the other, On Holy Virginity. They, therefore, who extol the flesh and blood of a sinful creature, to the prejudice of the Redeemer's flesh and blood, must not defend the evil of concupiscence through the good of marriage; nor should they, from whose infant age the Lord has inculcated in us a lesson of humility, Matthew 18:4 be lifted up into pride by the error of others. He only was born without sin whom a virgin conceived without the embrace of a husband - not by the concupiscence of the flesh, but by the chaste submission of her mind. Luke 1:34, 38 She alone was able to give birth to One who should heal our wound, who brought forth the germ of a pure offspring without the wound of sin. 2.33. But when we pray Him to give us His help to do and accomplish righteousness, what else do we pray for than that He would open what was hidden, and impart sweetness to that which gave no pleasure? For even this very duty of praying to Him we have learned by His grace, whereas before it was hidden; and by His grace have come to love it, whereas before it gave us no pleasure - so that he who glories must glory not in himself, but in the Lord. To be lifted up, indeed, to pride, is the result of men's own will, not of the operation of God; for to such a thing God neither urges us nor helps us. There first occurs then in the will of man a certain desire of its own power, to become disobedient through pride. If it were not for this desire, indeed, there would be nothing difficult; and whenever man willed it, he might refuse without difficulty. There ensued, however, out of the penalty which was justly due such a defect, that henceforth it became difficult to be obedient unto righteousness; and unless this defect were overcome by assisting grace, no one would turn to holiness; nor unless it were healed by efficient grace would any one enjoy the peace of righteousness. But whose grace is it that conquers and heals, but His to whom the prayer is directed: Convert us, O God of our salvation, and turn Your anger away from us? And both if He does this, He does it in mercy, so that it is said of Him, Not according to our sins has He dealt with us, nor has He recompensed us according to our iniquities; and when He refrains from doing this to any, it is in judgment that He refrains. And who shall say to Him, What have You done? when with pious mind the saints sing to the praise of His mercy and judgment? Wherefore even in the case of His saints and faithful servants He applies to them a tardier cure in certain of their failings, in order that, while they are involved in these, a less pleasure than is sufficient for the fulfilling of righteousness in all its perfection may be experienced by them at any good they may achieve, whether hidden or manifest; so that in respect of His most perfect rule of equity and truth no man living can be justified in His sight. He does not in His own self, indeed, wish us to fall under condemnation, but that we should become humble; and He displays to us all the self-same grace of His own. Let us not, however, after we have attained facility in all things, suppose that to be our own which is really His; for that would be an error most antagonistic to religion and piety. Nor let us think that we should, because of His grace, continue in the same sins as of old; but against that very pride, on account of which we are humiliated in them, let us, above all things, both vigilantly strive and ardently pray Him, knowing at the same time that it is by His gift that we have the power thus to strive and thus to pray; so that in every case, while we look not at ourselves, but raise our hearts above, we may render thanks to the Lord our God, and whenever we glory, glory in Him alone. 2.35. When the first human beings - the one man Adam, and his wife Eve who came out of him - willed not to obey the commandment which they had received from God, a just and deserved punishment overtook them. The Lord had threatened that, on the day they ate the forbidden fruit, they should surely die. Genesis 2:17 Now, inasmuch as they had received the permission of using for food every tree that grew in Paradise, among which God had planted the tree of life, but had been forbidden to partake of one only tree, which He called the tree of knowledge of good and evil, to signify by this name the consequence of their discovering whether what good they would experience if they kept the prohibition, or what evil if they transgressed it: they are no doubt rightly considered to have abstained from the forbidden food previous to the maligt persuasion of the devil, and to have used all which had been allowed them, and therefore, among all the others, and before all the others, the tree of life. For what could be more absurd than to suppose that they partook of the fruit of other trees, but not of that which had been equally with others granted to them, and which, by its special virtue, prevented even their animal bodies from undergoing change through the decay of age, and from aging into death, applying this benefit from its own body to the man's body, and in a mystery demonstrating what is conferred by wisdom (which it symbolized) on the rational soul, even that, quickened by its fruit, it should not be changed into the decay and death of iniquity? For of her it is rightly said, She is a tree of life to them that lay hold of her. Proverbs 3:18 Just as the one tree was for the bodily Paradise, the other is for the spiritual; the one affording a vigour to the senses of the outward man, the other to those of the inner man, such as will abide without any change for the worse through time. They therefore served God, since that dutiful obedience was committed to them, by which alone God can be worshipped. And it was not possible more suitably to intimate the inherent importance of obedience, or its sole sufficiency securely to keep the rational creature under the Creator, than by forbidding a tree which was not in itself evil. For God forbid that the Creator of good things, who made all things, and behold they were very good, Genesis 1:31 should plant anything evil amidst the fertility of even that material Paradise. Still, however, in order that he might show man, to whom submission to such a Master would be very useful, how much good belonged simply to obedience (and this was all that He had demanded of His servant, and this would be of advantage not so much for the lordship of the Master as for the profit of the servant), they were forbidden the use of a tree, which, if it had not been for the prohibition, they might have used without suffering any evil result whatever; and from this circumstance it may be clearly understood, that whatever evil they brought on themselves because they made use of it in spite of the prohibition, the tree did not produce from any noxious or pernicious quality in its fruit, but entirely on account of their violated obedience. 2.36. Before they had thus violated their obedience they were pleasing to God, and God was pleasing to them; and though they carried about an animal body, they yet felt in it no disobedience moving against themselves. This was the righteous appointment, that inasmuch as their soul had received from the Lord the body for its servant, as it itself obeyed the Lord, even so its body should obey Him, and should exhibit a service suitable to the life given it without resistance. Hence they were both naked, and were not ashamed. Genesis 2:25 It is with a natural instinct of shame that the rational soul is now indeed affected, because in that flesh, over whose service it received the right of power, it can no longer, owing to some indescribable infirmity, prevent the motion of the members thereof, notwithstanding its own unwillingness, nor excite them to motion even when it wishes. Now these members are on this account, in every man of chastity, rightly called pudenda, because they excite themselves, just as they like, in opposition to the mind which is their master, as if they were their own masters; and the sole authority which the bridle of virtue possesses over them is to check them from approaching impure and unlawful pollutions. Such disobedience of the flesh as this, which lies in the very excitement, even when it is not allowed to take effect, did not exist in the first man and woman while they were naked and not ashamed. For not yet had the rational soul, which rules the flesh, developed such a disobedience to its Lord, as by a reciprocity of punishment to bring on itself the rebellion of its own servant the flesh, along with that feeling of confusion and trouble to itself which it certainly failed to inflict upon God by its own disobedience to Him; for God is put to no shame or trouble when we do not obey Him, nor are we able in any wise to lessen His very great power over us; but we are shamed in that the flesh is not submissive to our government - a result which is brought about by the infirmity which we have earned by sinning, and is called the sin which dwells in our members. But this sin is of such a character that it is the punishment of sin. As soon, indeed, as that transgression was effected, and the disobedient soul turned away from the law of its Lord, then its servant, the body, began to cherish a law of disobedience against it; and then the man and the woman grew ashamed of their nakedness, when they perceived the rebellious motion of the flesh, which they had not felt before, and which perception is called the opening of their eyes; Genesis 3:7 for, of course, they did not walk about among the trees with closed eyes. The same thing is said of Hagar: Her eyes were opened, and she saw a well. Genesis 21:19 Then the man and the woman covered their parts of shame, which God had made for them as members, but they had made parts of shame. 2.37. From this law of sin is born the flesh of sin, which requires cleansing through the sacrament of Him who came in the likeness of sinful flesh, that the body of sin might be destroyed, which is also called the body of this death, from which only God's grace delivers wretched man through Jesus Christ our Lord. Romans 7:24-25 For this law, the origin of death, passed on from the first pair to their posterity, as is seen in the labour with which all men toil in the earth, and the travail of women in the pains of childbirth. For these sufferings they merited by the sentence of God, when they were convicted of sin; and we see them fulfilled not only in them, but also in their descendants, in some more, in others less, but nevertheless in all. Whereas, however, the primeval righteousness of the first human beings consisted in obeying God, and not having in their members the law of their own concupiscence against the law of their mind; now, since their sin, in our sinful flesh which is born of them, it is obtained by those who obey God, as a great acquisition, that they do not obey the desires of this evil concupiscence, but crucify in themselves the flesh with its affections and lusts, in order that they may be Jesus Christ's, who on His cross symbolized this, and who gave them power through His grace to become the sons of God. For it is not to all men, but to as many as have received Him, that He has given to be born again to God of the Spirit, after they were born to the world by the flesh. of these indeed it is written: But as many as received Him, to them gave He power to become the sons of God; which were born, not of the flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God. John 1:12-13 2.48. He is therefore the Saviour at once of infants and of adults, of whom the angel said, There is born unto you this day a Saviour; Luke 2:11 and concerning whom it was declared to the Virgin Mary, You shall call His name Jesus, for He shall save His people from their sins, where it is plainly shown that He was called Jesus because of the salvation which He bestows upon us - Jesus being tantamount to the Latin Salvator, Saviour. Who then can be so bold as to maintain that the Lord Christ is Jesus only for adults and not for infants also? Who came in the likeness of sinful flesh, to destroy the body of sin, with infants' limbs fitted and suitable for no use in the extreme weakness of such body, and His rational soul oppressed with miserable ignorance! Now that such entire ignorance existed, I cannot suppose in the infant in whom the Word was made flesh, that He might dwell among us; nor can I imagine that such weakness of the mental faculty ever existed in the infant Christ which we see in infants generally. For it is owing to such infirmity and ignorance that infants are disturbed with irrational affections, and are restrained by no rational command or government, but by pains and penalties, or the terror of such; so that you can quite see that they are children of that disobedience, which excites itself in the members of our body in opposition to the law of the mind - and refuses to be still, even when the reason wishes; nay, often is either repressed only by some actual infliction of bodily pain, as for instance by flogging; or is checked only by fear, or by some such mental emotion, but not by any admonishing of the will. Inasmuch, however, as in Him there was the likeness of sinful flesh, He willed to pass through the changes of the various stages of life, beginning even with infancy, so that it would seem as if even His flesh might have arrived at death by the gradual approach of old age, if He had not been killed while young. Nevertheless, the death is inflicted in sinful flesh as the due of disobedience, but in the likeness of sinful flesh it was undergone in voluntary obedience. For when He was on His way to it, and was soon to suffer it, He said, Behold, the prince of this world comes, and has nothing in me. But that all may know that I am doing my Father's will, arise, let us go hence. John 14:30-31 Having said these words, He went straightway, and encountered His undeserved death, having become obedient even unto death.
99. Augustine, Retractiones, 1.13.5, 1.15.6, 1.18 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve, humanity linked to •adam and eve, disobedience of •adam and eve, voluntary sin of •adam and eve •adam and eve, creation of Found in books: Nisula (2012) 68, 77, 86
100. Ephrem, Hymns On The Church, 26.4 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337
101. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 3.3 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 48
102. John Chrysostom, In Sanctum Pascha, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 566
103. Augustine, Reply To Faustus, 5.7, 14.3-14.4, 19.3, 22.27, 22.78, 22.92 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve •book of adam and eve •adam and eve, creation of Found in books: Nisula (2012) 83, 93, 206, 228; Richter et al. (2015) 83
104. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Found in books: Sorabji (2000) 406
105. Augustine, On Christian Doctrine, 1.23 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 148
1.23. 22. Those things which are objects of use are not all, however, to be loved, but those only which are either united with us in a common relation to God, such as a man or an angel, or are so related to us as to need the goodness of God through our instrumentality, such as the body. For assuredly the martyrs did not love the wickedness of their persecutors, although they used it to attain the favor of God. As, then, there are four kinds of things that are to be loved - first, that which is above us; second, ourselves; third, that which is on a level with us; fourth, that which is beneath us - no precepts need be given about the second and fourth of these. For, however far a man may fall away from the truth, he still continues to love himself, and to love his own body. The soul which flies away from the unchangeable Light, the Ruler of all things, does so that it may rule over itself and over its own body; and so it cannot but love both itself and its own body. 23. Morever, it thinks it has attained something very great if it is able to lord it over its companions, that is, other men. For it is inherent in the sinful soul to desire above all things, and to claim as due to itself, that which is properly due to God only. Now such love of itself is more correctly called hate. For it is not just that it should desire what is beneath it to be obedient to it while itself will not obey its own superior; and most justly has it been said, He who loves iniquity hates his own soul. And accordingly the soul becomes weak, and endures much suffering about the mortal body. For, of course, it must love the body, and be grieved at its corruption; and the immortality and incorruptibility of the body spring out of the health of the soul. Now the health of the soul is to cling steadfastly to the better part, that is, to the unchangeable God. But when it aspires to lord it even over those who are by nature its equals - that is, its fellow-men - this is a reach of arrogance utterly intolerable.
106. Augustine, Commentary On Genesis, 6.25.36, 8.1.1, 9.4.8, 9.10.16, 9.10.18-9.10.19, 11.41.56, 13.21.33 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 810
107. Augustine, On Genesis Against The Manichaeans, 2.21.32, 11.30, 11.41 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41; Sorabji (2000) 406
108. Ambrose, Jacob And The Happy Life, 1.1.3-1.1.4, 1.2.5-1.2.6, 1.2.8 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 33
109. Augustine, Contra Donatistas, 14.26.1-14.26.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 811
110. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2.20, 1.2.22, 2.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve, disobedience of •adam and eve, voluntary sin of Found in books: Nisula (2012) 79, 95, 287
111. Ephrem, Hymns On Paradise, 12 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337
112. Augustine, Sermons, 56.9.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 48
113. Themistius, Orations, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji (2000) 197
114. Theodoret of Cyrus, Compendium Against Heresies, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 155
115. Methodius of Olympus, Symposium, a b c d\n0 9.2 270. 9.2 270. 9 2 270 (4th cent. CE - 3rd cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 763
116. Didymus, Toura Pap., 329.1-330.24 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 263
117. Basil of Caesarea, Homilia Exhortatoria Ad Sanctum Baptisma, 1.2.7 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204
118. Augustine, Confessions, 2.2, 8.11, 8.17, 8.19-8.24 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve •adam and eve, voluntary sin of Found in books: Nisula (2012) 81, 83, 287
2.2. 2. But what was it that I delighted in save to love and to be beloved? But I held it not in moderation, mind to mind, the bright path of friendship, but out of the dark concupiscence of the flesh and the effervescence of youth exhalations came forth which obscured and overcast my heart, so that I was unable to discern pure affection from unholy desire. Both boiled confusedly within me, and dragged away my unstable youth into the rough places of unchaste desires, and plunged me into a gulf of infamy. Your anger had overshadowed me, and I knew it not. I was become deaf by the rattling of the chains of my mortality, the punishment for my soul's pride; and I wandered farther from You, and You suffered Matthew 17:17 me; and I was tossed to and fro, and wasted, and poured out, and boiled over in my fornications, and You held Your peace, O Thou my tardy joy! Thou then held Your peace, and I wandered still farther from You, into more and more barren seed-plots of sorrows, with proud dejection and restless lassitude. 3. Oh for one to have regulated my disorder, and turned to my profit the fleeting beauties of the things around me, and fixed a bound to their sweetness, so that the tides of my youth might have spent themselves upon the conjugal shore, if so be they could not be tranquillized and satisfied within the object of a family, as Your law appoints, O Lord, - who thus formest the offspring of our death, being able also with a tender hand to blunt the thorns which were excluded from Your paradise! For Your omnipotency is not far from us even when we are far from You, else in truth ought I more vigilantly to have given heed to the voice from the clouds: Nevertheless, such shall have trouble in the flesh, but I spare you; 1 Corinthians 7:28 and, It is good for a man not to touch a woman; 1 Corinthians 7:1 and, He that is unmarried cares for the things that belong to the Lord, how he may please the Lord; but he that is married cares for the things that are of the world, how he may please his wife. 1 Corinthians 7:32-33 I should, therefore, have listened more attentively to these words, and, being severed for the kingdom of heaven's sake, Matthew 19:12 I would with greater happiness have expected Your embraces. 4. But I, poor fool, seethed as does the sea, and, forsaking You, followed the violent course of my own stream, and exceeded all Your limitations; nor did I escape Your scourges. Isaiah 10:26 For what mortal can do so? But You were always by me, mercifully angry, and dashing with the bitterest vexations all my illicit pleasures, in order that I might seek pleasures free from vexation. But where I could meet with such except in You, O Lord, I could not find - except in You, who teachest by sorrow, Deuteronomy 32:39 and woundest us to heal us, and killest us that we may not die from You. 'Formest trouble in or as a precept.' Thou makest to us a precept out of trouble, so that trouble itself shall be a precept to us, i.e. hast willed so to discipline and instruct those Thy sons, that they should not be without fear, lest they should love something else, and forget Thee, their true good."—S. ad loc.—E. B. P}-- Where was I, and how far was I exiled from the delights of Your house, in that sixteenth year of the age of my flesh, when the madness of lust- to the which human shamelessness grants full freedom, although forbidden by Your laws- held complete sway over me, and I resigned myself entirely to it? Those about me meanwhile took no care to save me from ruin by marriage, their sole care being that I should learn to make a powerful speech, and become a persuasive orator. 8.11. 25. Thus was I sick and tormented, accusing myself far more severely than was my wont, tossing and turning me in my chain till that was utterly broken, whereby I now was but slightly, but still was held. And You, O Lord, pressed upon me in my inward parts by a severe mercy, redoubling the lashes of fear and shame, lest I should again give way, and that same slender remaining tie not being broken off, it should recover strength, and enchain me the faster. For I said mentally, Lo, let it be done now, let it be done now. And as I spoke, I all but came to a resolve. I all but did it, yet I did it not. Yet fell I not back to my old condition, but took up my position hard by, and drew breath. And I tried again, and wanted but very little of reaching it, and somewhat less, and then all but touched and grasped it; and yet came not at it, nor touched, nor grasped it, hesitating to die unto death, and to live unto life; and the worse, whereto I had been habituated, prevailed more with me than the better, which I had not tried. And the very moment in which I was to become another man, the nearer it approached me, the greater horror did it strike into me; but it did not strike me back, nor turn me aside, but kept me in suspense. 26. The very toys of toys, and vanities of vanities, my old mistresses, still enthralled me; they shook my fleshly garment, and whispered softly, Do you part with us? And from that moment shall we no more be with you for ever? And from that moment shall not this or that be lawful for you for ever? And what did they suggest to me in the words this or that? What is it that they suggested, O my God? Let Your mercy avert it from the soul of Your servant. What impurities did they suggest! What shame! And now I far less than half heard them, not openly showing themselves and contradicting me, but muttering, as it were, behind my back, and furtively plucking me as I was departing, to make me look back upon them. Yet they did delay me, so that I hesitated to burst and shake myself free from them, and to leap over whither I was called - an unruly habit saying to me, Do you think you can live without them? 27. But now it said this very faintly; for on that side towards which I had set my face, and whither I trembled to go, did the chaste dignity of Continence appear unto me, cheerful, but not dissolutely gay, honestly alluring me to come and doubt nothing, and extending her holy hands, full of a multiplicity of good examples, to receive and embrace me. There were there so many young men and maidens, a multitude of youth and every age, grave widows and ancient virgins, and Continence herself in all, not barren, but a fruitful mother of children of joys, by You, O Lord, her Husband. And she smiled on me with an encouraging mockery, as if to say, Can you not do what these youths and maidens can? Or can one or other do it of themselves, and not rather in the Lord their God? The Lord their God gave me unto them. Why do you stand in your own strength, and so standest not? Cast yourself upon Him; fear not, He will not withdraw that you should fall; cast yourself upon Him without fear, He will receive you, and heal you. And I blushed beyond measure, for I still heard the muttering of those toys, and hung in suspense. And she again seemed to say, Shut up your ears against those unclean members of yours upon the earth, that they may be mortified. Colossians 3:5 They tell you of delights, but not as does the law of the Lord your God. This controversy in my heart was naught but self against self. But Alypius, sitting close by my side, awaited in silence the result of my unwonted emotion.
119. Augustine, Enchiridion, 8.27, 28.105 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Beatrice (2013) 49; Sorabji (2000) 407
120. Augustine, On The Holy Trinity, 4.5, 4.15, 7.5, 12.14-12.19, 12.21, 13.23 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 100, 148, 228, 230, 231
121. Ambrosiaster, Quaest., 127.10, 127.17-127.18, 127.24 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 139
122. Ephrem, Nisibene Hymns, 38.11, 41.15, 43.15-43.16 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 337
123. Ephrem, Hymns On Virginity, 12.3 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337
124. Ephrem, Hymns On Unleavened Bread, 1.11-1.13 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337
125. Augustine, On Heresies, 46.15 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •book of adam and eve Found in books: Richter et al. (2015) 83
126. Augustine, Enarrationes In Psalmos, 4.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •adam and eve, humanity linked to Found in books: Nisula (2012) 275
127. Augustine, De Libero Arbitrio, 1.7.16, 1.12.25, 2.3.7, 3.1.1-3.1.3, 3.5.12, 3.15, 3.17.47, 3.19.53, 3.24.73, 3.26, 3.29, 3.46-3.47, 3.51-3.54, 3.56-3.59, 3.61, 3.63, 3.65, 3.70-3.73 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Nisula (2012) 70
128. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Ramelli (2013) 812
129. Caesarius of Arles, Letters, 27 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •adam and eve •disobedience, and adam and eve Found in books: Dilley (2019) 2
130. Jacob of Serugh, Homilies, 55.1-55.2, 55.57-55.58, 55.72-55.73, 55.101, 55.103-55.104, 55.108, 55.111, 55.114, 55.117-55.119, 55.134, 55.137, 55.145-55.146, 55.161, 55.191, 55.193, 55.196 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 342
131. Anon., Avot Derabbi Nathan A, 11 (6th cent. CE - 8th cent. CE)  Tagged with subjects: •adam and eve, punishment of Found in books: Rosen-Zvi (2012) 32
132. Augustine, Letters, None (7th cent. CE - 7th cent. CE)  Tagged with subjects: •nan Found in books: Beatrice (2013) 49
133. Quran, Quran, 5.27-5.32 (7th cent. CE - 7th cent. CE)  Tagged with subjects: •adam, and eve Found in books: Gwynne (2004) 54
5.27. وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ 5.28. لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ 5.29. إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ 5.31. فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ 5.32. مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ
134. Augustine, Cont., 21  Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 108
135. Augustine, C. Adu. Leg., 1.18-1.26  Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam and eve, humanity linked to Found in books: Nisula (2012) 59, 101, 102
136. Augustine, S. Dolbeau, 2.7, 2.12  Tagged with subjects: •nan Found in books: Nisula (2012) 90, 95, 102
137. Augustine, Gr. Et Pecc. Or., 1.19, 2.38-2.39, 2.41, 2.43  Tagged with subjects: •adam and eve, humanity linked to •adam and eve, disobedience of •adam and eve •adam and eve, creation of Found in books: Nisula (2012) 86, 109, 164
138. Augustine, Gr. Et Lib. Arb., 22, 42-43, 41  Tagged with subjects: •nan Found in books: Nisula (2012) 59, 124
139. Augustine, C. Adim., 26  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 81
140. Augustine, Uera Rel., 23, 27-28, 76, 38  Tagged with subjects: •nan Found in books: Nisula (2012) 66
141. Plotinus, En., 3.2.7, 5.1.1  Tagged with subjects: •adam and eve, voluntary sin of •adam and eve Found in books: Nisula (2012) 64, 73
142. Augustine, Gn. Adu. Man., 1.19.30, 2.12.16-2.12.17, 2.14.21, 2.15.22, 2.17.25, 2.19.29, 2.21.32, 2.25.38, 2.26.39-2.26.40, 2.27.41  Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam and eve, creation of •adam and eve, voluntary sin of Found in books: Nisula (2012) 64, 90, 105, 206, 209, 211
143. Augustine, C. Ep. Pel., 1.15, 1.31, 1.34-1.35  Tagged with subjects: •adam and eve •adam and eve, humanity linked to •adam and eve, disobedience of Found in books: Nisula (2012) 102, 117, 255
144. Augustine, Cat. Rud., 29  Tagged with subjects: •adam and eve, disobedience of Found in books: Nisula (2012) 91
145. Augustine, S. Dom. M., 1.17.51  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155
146. Stesichorus, Fragments, 28, 33, 49  Tagged with subjects: •nan Found in books: Dilley (2019) 2
147. Valerius Maximus, Memorable Deeds And Sayings, None  Tagged with subjects: •nan Found in books: Sorabji (2000) 197
148. Zeno of Verona, Tractatus, 1.3.5  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41
149. John Malalas, History, None  Tagged with subjects: •nan Found in books: Ramelli (2013) 263
150. Aquinas, Thomas, Summa Theologiae, None  Tagged with subjects: •nan Found in books: Sorabji (2000) 406
151. Dorotheus of Gaza, Instructions, 1.8-1.9, 3.42, 4.56-4.57, 5.66, 6.69, 6.75, 11.117, 11.117.13-11.117.20  Tagged with subjects: •adam and eve, biblical figures Found in books: Champion (2022) 31, 32, 33
152. Anon., Apocryphon of John (Nhc Ii.1), 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.35-25.2  Tagged with subjects: •nan Found in books: van den Broek (2013) 176
153. Orphic Hymns., Hymni, a b c d\n0 16. 16. 16  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 16
154. Nag Hammadi, The Apocryphon of John (Bg Ii), 23.3-26.14, 27.1  Tagged with subjects: •nan Found in books: Rasimus (2009) 153
155. Augustine, C. Fel., 1.19  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155
156. Nag Hammadi, The Apocryphon of John (Ii, 1), 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 6.10-7.32, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 21.9, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.15-23.4, 24.13, 24.14, 24.15, 29.1, 29.2, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 30.11-31.25  Tagged with subjects: •nan Found in books: Rasimus (2009) 153
157. Augustine, Exp. Prop. Rm., 14-18, 35-36, 44, 13  Tagged with subjects: •nan Found in books: Nisula (2012) 275
158. Augustine, Diu. Qu., 67.3  Tagged with subjects: •adam and eve, voluntary sin of •adam and eve, humanity linked to Found in books: Nisula (2012) 68, 74
159. Ambrose, Parad., 2.11, 6.34  Tagged with subjects: •adam and eve, creation of •adam and eve Found in books: Nisula (2012) 33, 206
160. Augustine, Nat. B., 37, 7, 35  Tagged with subjects: •nan Found in books: Nisula (2012) 85
161. Augustine, Adn. Iob, 16  Tagged with subjects: •adam and eve, disobedience of •adam and eve, humanity linked to •adam and eve, voluntary sin of Found in books: Nisula (2012) 77
162. Augustine, C. Sec., 19, 153  Tagged with subjects: •nan Found in books: Nisula (2012) 262
163. Augustine, Gest. Pel., 21  Tagged with subjects: •adam and eve, creation of Found in books: Nisula (2012) 262
164. Gregorius Magnus, Moral., 4.27  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 209
165. Mani, Ep. Fund., 3  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155
166. Augustine, C. Fort., 22  Tagged with subjects: •adam and eve, intelligence of Found in books: Nisula (2012) 157
167. Ambrose, Isaac, 7.60  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 33
168. Augustinede Doctrina Christiana, De Doctrina Christiana, 2.31.48  Tagged with subjects: •adam and eve Found in books: Harrison (2006) 129
169. Augustine, C. Iul. Imp., 1.48, 1.50-1.51, 1.71-1.72, 1.129-1.130, 3.3, 3.6, 3.11-3.12, 3.33-3.34, 3.161-3.162, 4.27, 4.68, 4.120, 5.15, 5.17, 5.59, 6.5, 6.7, 6.11, 6.14, 6.20-6.23, 6.41  Tagged with subjects: •adam and eve, disobedience of •adam and eve, humanity linked to •adam and eve Found in books: Nisula (2012) 118, 122, 128, 130, 131, 133, 164, 255, 348
170. Julius Cassian, Stromata, 3.91.1-3.91.2, 3.94.1, 3.95.1-3.95.2, 3.97.2, 3.102.3-3.102.4, 3.104.1  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 190
171. Basil of Caesarea, Long Rules, 45  Tagged with subjects: •adam and eve •disobedience, and adam and eve Found in books: Dilley (2019) 2
172. Theodoret of Cyrus, Pr., 1.33, 1.36  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 84
174. Nikolaus I, Responsa Ad Consulta Bulgarorum, 103  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276
175. Anon., Gesta Abbatum Monasterii S. Albani, 26  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276
176. Bonfatius, Epistulae, 80  Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276
177. Dead Sea Scrolls, 1Qap, 6.8-6.9  Tagged with subjects: •adam and eve Found in books: Gera (2014) 259
178. Anon., 3 Baruch, 4.16, 15.8  Tagged with subjects: •adam and eve Found in books: Nicklas et al. (2010) 108, 381
179. Anon., Chaldaean Oracles 61E, 123, 68.1-69.4  Tagged with subjects: •seth, son of adam and eve Found in books: van den Broek (2013) 89
180. Catullus, Sapphica Musa Doctior, 26.8.1, 39.5.1, 40.2.2  Tagged with subjects: •acts of peter and the twelve apostles, adam and eve, original unity of •seth, son of adam and eve Found in books: van den Broek (2013) 59, 84
181. Galen, Hipp. off. Med., None  Tagged with subjects: •nan Found in books: Ramelli (2013) 392
182. Galen, Hnh, 2.175  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 392
183. Galen, Mm, 2.305.10-2.305.13  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 392
184. Hesychius of Jerusalem, Homilies, 39.4  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 763
185. Manetho, Fgh 609, None  Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 263
186. Herodian, Περὶ Διχρόνων, 10, 7, 5  Tagged with subjects: •nan Found in books: Dilley (2019) 2
187. Anon., V. Sinuthii, 37-38  Tagged with subjects: •nan Found in books: Dilley (2019) 2, 292
188. Serapion, Regula Ad Monachos, 5.7  Tagged with subjects: •adam and eve •disobedience, and adam and eve •obedience, adam and eve Found in books: Dilley (2019) 292
189. Julius Cassian, Comm. Ep. Gal., 6.8  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 190
190. Augustine, De Gen. Man., 2.15.22  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41
191. Eusebius, Panopl. Dogm., 26  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204
192. John of Damascus, De Haeresibus, 80  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204
193. Augustine, Nupt. Et Conc., 1.6-1.9, 1.24, 1.26-1.27, 2.22, 2.26, 2.53-2.54, 2.59  Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam and eve, humanity linked to Found in books: Nisula (2012) 102, 113, 114, 115, 116, 117, 155
194. Augustine, Ep.*, 6.8  Tagged with subjects: •adam and eve, disobedience of Found in books: Nisula (2012) 117
195. Augustine, B. Coniug., 32  Tagged with subjects: •adam and eve •adam and eve, humanity linked to Found in books: Nisula (2012) 102
196. Augustine, Ciu., 6.9, 12.22, 13.13, 13.15, 13.20-13.21, 14.1, 14.3, 14.6-14.10, 14.12-14.13, 14.15, 14.20, 14.23, 14.26, 19.27, 20.1-20.2, 21.17, 22.22  Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam and eve, voluntary sin of •adam and eve, humanity linked to Found in books: Nisula (2012) 97, 102, 103, 104, 105, 106, 108, 114, 164
197. Evagrius, Epistulae, 3.21  Tagged with subjects: •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 590
198. Gregory of Nazianzen, Orationes, 7.21.2-7.21.12  Tagged with subjects: •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 586
199. Valentinus, Fragmenta, 1  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 154
200. Celsus, Chaldaean Oracles, 7  Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 7
202. Augustine, Gn. Litt., 3.21.33, 8.2.5, 8.4.8, 8.5.9-8.5.11, 8.10.23, 8.11.24, 8.13.28-8.13.30, 8.14.31, 8.15.33, 9.3.6, 9.4.8, 9.10.17-9.10.18, 9.11.19, 10.12.21, 11.1.3, 11.11.15, 11.13.17, 11.30.39, 11.31.40-11.31.41, 11.32.42, 11.34.46, 11.35.47, 11.37.50  Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam and eve, creation of •adam and eve, obedience of •adam and eve, voluntary sin of Found in books: Nisula (2012) 86, 88, 89, 90, 91, 92, 98, 99, 100, 105
203. Ambrose, Fid., 2.11  Tagged with subjects: •adam and eve Found in books: Nisula (2012) 33
204. Asconius, Ad Cic. Scaur., 25  Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516
205. Anon., Apocalypse of Peter, a b c d\n0 14 70. 14 70. 14 70  Tagged with subjects: •life of adam and eve Found in books: Ramelli (2013) 76
207. Filastrius, Haer., 120  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 139
208. Pelagius, Virg. Laus, 6  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41
209. Pelagius, De Operibus, 13  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41
210. Pelagius, De Div. Leg., 5  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41
211. Ps.-Macarius, Hom., 15.49  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204
212. Lactantius, Liber Graduum, 15.2, 20.17  Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 204
213. Anon., Epistle To Diognetus, 6.4-6.7  Tagged with subjects: •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 590
214. Augustine, Exp. Gal., 64  Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 100