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. |
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2. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •salvation, and moses, abraham, and adam Found in books: Engberg-Pedersen (2010) 14| 3.1. "וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃", 3.2. "וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃", 3.3. "וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃", 3.4. "הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5. "וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃", | 3.1. "And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;", 3.2. "And also upon the servants and upon the handmaids In those days will I pour out My spirit.", 3.3. "And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke.", 3.4. "The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5. "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.", |
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| 3. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: McDonough (2009) 87 |
4. Hebrew Bible, Proverbs, 1.2, 2.1-2.11, 2.19, 3.3, 3.5, 3.18, 3.22, 8.35, 16.20, 29.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Beatrice (2013) 138; Graham (2022) 182; Morgan (2022) 85; Rasimus (2009) 131, 137, 141| 1.2. "לָדַעַת חָכְמָה וּמוּסָר לְהָבִין אִמְרֵי בִינָה׃", 1.2. "חָכְמוֹת בַּחוּץ תָּרֹנָּה בָּרְחֹבוֹת תִּתֵּן קוֹלָהּ׃", 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׃", 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 29.25. "חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּיהוָה יְשֻׂגָּב׃", | 1.2. "To know wisdom and instruction; To comprehend the words of understanding;", 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.", 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 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.", |
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5. Hebrew Bible, Numbers, 11.25, 16.39-16.40, 27.1-27.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adam and eve •adam, expulsion from paradise •adam, outside of paradise Found in books: Gera (2014) 259; Graham (2022) 20; 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.’", |
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6. 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.", |
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7. Hebrew Bible, Leviticus, 19.24, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •enos, adam vs. •adam (and eve) Found in books: Birnbaum and Dillon (2020) 163; Schiffman (1983) 33| 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 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׃", | 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", 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.", |
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8. Hebrew Bible, Job, 27.2-27.5, 33.18-33.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adam/adam, creation of •adam/adam, the first Found in books: Levison (2009) 22, 23| 27.2. "תַּשִּׂיגֵהוּ כַמַּיִם בַּלָּהוֹת לַיְלָה גְּנָבַתּוּ סוּפָה׃", 27.2. "חַי־אֵל הֵסִיר מִשְׁפָּטִי וְשַׁדַּי הֵמַר נַפְשִׁי׃", 27.3. "כִּי־כָל־עוֹד נִשְׁמָתִי בִי וְרוּחַ אֱלוֹהַּ בְּאַפִּי׃", 27.4. "אִם־תְּדַבֵּרְנָה שְׂפָתַי עַוְלָה וּלְשׁוֹנִי אִם־יֶהְגֶּה רְמִיָּה׃", 27.5. "חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃", 33.18. "יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃", 33.19. "וְהוּכַח בְּמַכְאוֹב עַל־מִשְׁכָּבוֹ וריב [וְרוֹב] עֲצָמָיו אֵתָן׃", | 27.2. "As God liveth, who hath taken away my right; And the Almighty, who hath dealt bitterly with me;", 27.3. "All the while my breath is in me And the spirit of God is in my nostrils,", 27.4. "Surely my lips shall not speak unrighteousness, Neither shall my tongue utter deceit;", 27.5. "Far be it from me that I should justify you; Till I die I will not put away mine integrity from me.", 33.18. "That He may keep back his soul from the pit, And his life from perishing by the sword.", 33.19. "He is chastened also with pain upon his bed, And all his bones grow stiff;", |
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9. 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.", |
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10. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006) 700| 4.15. "וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃", | 4.15. "And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.", |
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11. Hebrew Bible, Exodus, 4.5, 4.8-4.9, 6.7, 14.31, 15.17-15.18, 19.9, 20.8, 30.6-30.16, 30.34-30.38, 31.18, 34.1, 34.29-34.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adam and eve •adam, earthy intellect/mind •adam, expulsion from paradise •adam, outside of paradise •adam, reentry to paradise •mikdash adam (temple of man) •minor, two pillars, adam’s prediction of two world destructions •apocalypse of adam •adam, inside paradise Found in books: Bull Lied and Turner (2011) 98; Geljon and Runia (2019) 52; Graham (2022) 20, 21, 84; Morgan (2022) 52, 53; Piotrkowski (2019) 430; Potter Suh and Holladay (2021) 94| 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׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 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", 30.6. "וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", 30.9. "לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃", 30.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 30.12. "כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃", 30.13. "זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃", 30.14. "כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃", 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.16. "וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.34. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃", 30.35. "וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃", 30.36. "וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃", 30.37. "וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃", 30.38. "אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃", 31.18. "וַיִּתֵּן אֶל־מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים׃", 34.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃", 34.1. "וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃", 34.29. "וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃", 34.31. "וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃", | 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.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 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.", 30.6. "And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", 30.9. "Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.", 30.10. "And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’", 30.11. "And the LORD spoke unto Moses, saying:", 30.12. "’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.", 30.13. "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD.", 30.14. "Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.", 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", 30.16. "And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’", 30.34. "And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight.", 30.35. "And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy.", 30.36. "And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. .", 30.37. "And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD.", 30.38. "Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’", 31.18. "And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God.", 34.1. "And the LORD said unto Moses: ‘Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.", 34.29. "And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.", 34.30. "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.", 34.31. "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them.", |
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12. Hebrew Bible, Deuteronomy, 8.10-8.20, 12.2-12.6, 12.13-12.18, 27.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Morgan (2022) 52, 53; Piotrkowski (2019) 435, 436, 440, 441| 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׃", 12.2. "כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃", 12.2. "אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃", 12.3. "הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃", 12.3. "וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃", 12.4. "לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם׃", 12.5. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃", 12.6. "וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃", 12.13. "הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃", 12.14. "כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃", 12.15. "רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃", 12.16. "רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃", 12.17. "לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃", 12.18. "כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃", 27.4. "וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃", | 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.", 12.2. "Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.", 12.3. "And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.", 12.4. "Ye shall not do so unto the LORD your God.", 12.5. "But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;", 12.6. "and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;", 12.13. "Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;", 12.14. "but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.", 12.15. "Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.", 12.16. "Only ye shall not eat the blood; thou shalt pour it out upon the earth as water.", 12.17. "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand;", 12.18. "but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto.", 27.4. "And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.", |
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13. 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., |
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14. 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.", |
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15. Hebrew Bible, Jeremiah, 20.7, 30.22, 31.12, 31.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Graham (2022) 43, 116; Morgan (2022) 52, 53| 20.7. "פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃", 30.22. "וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 31.12. "וּבָאוּ וְרִנְּנוּ בִמְרוֹם־צִיּוֹן וְנָהֲרוּ אֶל־טוּב יְהוָה עַל־דָּגָן וְעַל־תִּירֹשׁ וְעַל־יִצְהָר וְעַל־בְּנֵי־צֹאן וּבָקָר וְהָיְתָה נַפְשָׁם כְּגַן רָוֶה וְלֹא־יוֹסִיפוּ לְדַאֲבָה עוֹד׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", | 20.7. "O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me.", 30.22. "And ye shall be My people, and I will be your God.", 31.12. "And they shall come and sing in the height of Zion, And shall flow unto the goodness of the LORD, To the corn, and to the wine, and to the oil, And to the young of the flock and of the herd; And their soul shall be as a watered garden, And they shall not pine any more at all.", 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;", |
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16. Hebrew Bible, Isaiah, 1.26, 6.1-6.6, 6.9, 19.18-19.19, 44.1-44.5, 45.13, 50.6, 51.1-51.3, 58.11, 61.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al (2015) 63; Engberg-Pedersen (2010) 14; Graham (2022) 43, 100, 105, 119; Morgan (2022) 301; Piotrkowski (2019) 396, 399, 403, 404, 415, 418, 436, 440; Rasimus (2009) 116| 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 44.1. "מִי־יָצַר אֵל וּפֶסֶל נָסָךְ לְבִלְתִּי הוֹעִיל׃", 44.1. "וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְׂרָאֵל בָּחַרְתִּי בוֹ׃", 44.2. "כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃", 44.2. "רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃", 44.3. "כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃", 44.4. "וְצָמְחוּ בְּבֵין חָצִיר כַּעֲרָבִים עַל־יִבְלֵי־מָיִם׃", 44.5. "זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃", 45.13. "אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃", 50.6. "גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃", 51.1. "שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהוָה הַבִּיטוּ אֶל־צוּר חֻצַּבְתֶּם וְאֶל־מַקֶּבֶת בּוֹר נֻקַּרְתֶּם׃", 51.1. "הֲלוֹא אַתְּ־הִיא הַמַּחֲרֶבֶת יָם מֵי תְּהוֹם רַבָּה הַשָּׂמָה מַעֲמַקֵּי־יָם דֶּרֶךְ לַעֲבֹר גְּאוּלִים׃", 51.2. "בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃", 51.2. "הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃", 51.3. "כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃", 58.11. "וְנָחֲךָ יְהוָה תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא־יְכַזְּבוּ מֵימָיו׃", 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׃", | 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 44.1. "Yet now hear, O Jacob My servant, And Israel, whom I have chosen;", 44.2. "Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen.", 44.3. "For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring;", 44.4. "And they shall spring up among the grass, As willows by the watercourses.", 44.5. "One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel.", 45.13. "I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts.", 50.6. "I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting.", 51.1. "Hearken to Me, ye that follow after righteousness, Ye that seek the LORD; Look unto the rock whence ye were hewn, And to the hole of the pit whence ye were digged.", 51.2. "Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many.", 51.3. "For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.", 58.11. "And the LORD will guide thee continually, And satisfy thy soul in drought, And make strong thy bones; And thou shalt be like a watered garden, And like a spring of water, whose waters fail not.", 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;", |
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17. Homeric Hymns, To Aphrodite, 19 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 155 | 19. Dark groves and just men’s cities. Now the chaste |
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18. Hebrew Bible, Lamentations, 3.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •achilles, parallel with gilgamesh, adam, expulsion of Found in books: Feldman (2006) 700| 3.16. "וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃", | 3.16. "He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes.", |
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19. Hebrew Bible, 2 Kings, 6.15-6.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jesus, adam and •adam and eve Found in books: Gera (2014) 259; Graham (2022) 83| 6.15. "וַיַּשְׁכֵּם מְשָׁרֵת אִישׁ הָאֱלֹהִים לָקוּם וַיֵּצֵא וְהִנֵּה־חַיִל סוֹבֵב אֶת־הָעִיר וְסוּס וָרָכֶב וַיֹּאמֶר נַעֲרוֹ אֵלָיו אֲהָהּ אֲדֹנִי אֵיכָה נַעֲשֶׂה׃", 6.16. "וַיֹּאמֶר אַל־תִּירָא כִּי רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר אוֹתָם׃", 6.17. "וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר יְהוָה פְּקַח־נָא אֶת־עֵינָיו וְיִרְאֶה וַיִּפְקַח יְהוָה אֶת־עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע׃", | 6.15. "And when the servant of the man of God was risen early, and gone forth, behold, a host with horses and chariots was round about the city. And his servant said unto him: ‘Alas, my master! how shall we do?’", 6.16. "And he answered: ‘Fear not: for they that are with us are more than they that are with them.’", 6.17. "And Elisha prayed, and said: ‘LORD, I pray Thee, open his eyes, that he may see.’ And the LORD opened the eyes of the young man; and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha.", |
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20. Hebrew Bible, 1 Samuel, 8.16, 21.1, 21.5-21.16, 23.4, 23.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019) 436, 440| 8.16. "וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃", 21.1. "וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃", 21.1. "וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃", 21.5. "וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃", 21.6. "וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃", 21.7. "וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃", 21.8. "וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל׃", 21.9. "וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ־פֹּה תַחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְגַם־כֵּלַי לֹא־לָקַחְתִּי בְיָדִי כִּי־הָיָה דְבַר־הַמֶּלֶךְ נָחוּץ׃", 21.11. "וַיָּקָם דָּוִד וַיִּבְרַח בַּיּוֹם־הַהוּא מִפְּנֵי שָׁאוּל וַיָּבֹא אֶל־אָכִישׁ מֶלֶךְ גַּת׃", 21.12. "וַיֹּאמְרוּ עַבְדֵי אָכִישׁ אֵלָיו הֲלוֹא־זֶה דָוִד מֶלֶךְ הָאָרֶץ הֲלוֹא לָזֶה יַעֲנוּ בַמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד ברבבתו [בְּרִבְבֹתָיו׃]", 21.13. "וַיָּשֶׂם דָּוִד אֶת־הַדְּבָרִים הָאֵלֶּה בִּלְבָבוֹ וַיִּרָא מְאֹד מִפְּנֵי אָכִישׁ מֶלֶךְ־גַּת׃", 21.14. "וַיְשַׁנּוֹ אֶת־טַעְמוֹ בְּעֵינֵיהֶם וַיִּתְהֹלֵל בְּיָדָם ויתו [וַיְתָיו] עַל־דַּלְתוֹת הַשַּׁעַר וַיּוֹרֶד רִירוֹ אֶל־זְקָנוֹ׃", 21.15. "וַיֹּאמֶר אָכִישׁ אֶל־עֲבָדָיו הִנֵּה תִרְאוּ אִישׁ מִשְׁתַּגֵּעַ לָמָּה תָּבִיאוּ אֹתוֹ אֵלָי׃", 21.16. "חֲסַר מְשֻׁגָּעִים אָנִי כִּי־הֲבֵאתֶם אֶת־זֶה לְהִשְׁתַּגֵּעַ עָלָי הֲזֶה יָבוֹא אֶל־בֵּיתִי׃", 23.4. "וַיּוֹסֶף עוֹד דָּוִד לִשְׁאֹל בַּיהוָה וַיַּעֲנֵהוּ יְהוָה וַיֹּאמֶר קוּם רֵד קְעִילָה כִּי־אֲנִי נֹתֵן אֶת־פְּלִשְׁתִּים בְּיָדֶךָ׃", 23.27. "וּמַלְאָךְ בָּא אֶל־שָׁאוּל לֵאמֹר מַהֲרָה וְלֵכָה כִּי־פָשְׁטוּ פְלִשְׁתִּים עַל־הָאָרֶץ׃", | 8.16. "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.", 21.1. "And he arose and departed: and Yehonatan went into the city.", 21.5. "And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women.", 21.6. "And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel.", 21.7. "So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away.", 21.8. "Now a certain man of the servants of Sha᾽ul was there that day, detained before the Lord; and his name was Do᾽eg the Edomite, the chiefest of the herdmen that belonged to Sha᾽ul.", 21.9. "And David said to Aĥimelekh, And is there not here under thy hand a spear or a sword? for I have neither brought my sword nor my weapons with me, because the king’s business was urgent.", 21.10. "And the priest said, The sword of Golyat the Pelishtian, whom thou didst slay in the valley of Ela, behold it is here wrapped in a cloth behind the efod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it to me.", 21.11. "And David arose, and fled that day from before Sha᾽ul, and went to Akhish the king of Gat.", 21.12. "And the servants of Akhish said to him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Sha᾽ul has slain his thousands, but David his ten thousands?", 21.13. "And David laid up these words in his heart, and was sore afraid of Akhish the king of Gat.", 21.14. "And he changed his be-haviour before them, and feigned himself mad in their hands, and scratched on the doors of the gate, and let his spittle run down upon his beard.", 21.15. "Then said Akhish to his servants, Lo, you see the man is mad: why then have you brought him to me?", 21.16. "Am I short of mad men, that you have brought this fellow to play the mad man in my presence? Shall this fellow come into my house?", 23.4. "Then David inquired of the Lord yet again. And the Lord answered him and said, Arise, go down to Qe῾ila; for I will deliver the Pelishtim into thy hand.", 23.27. "But there came a messenger to Sha᾽ul, saying, Make haste, and come; for the Pelishtim are raiding the land.", |
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21. 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.", |
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| 22. Hebrew Bible, 2 Samuel, 21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •adam and eve Found in books: Gera (2014) 259 |
23. Hebrew Bible, 1 Kings, 16.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •adam/adam, the first Found in books: Levison (2009) 28| 16.2. "יַעַן אֲשֶׁר הֲרִימֹתִיךָ מִן־הֶעָפָר וָאֶתֶּנְךָ נָגִיד עַל עַמִּי יִשְׂרָאֵל וַתֵּלֶךְ בְּדֶרֶךְ יָרָבְעָם וַתַּחֲטִא אֶת־עַמִּי יִשְׂרָאֵל לְהַכְעִיסֵנִי בְּחַטֹּאתָם׃", 16.2. "וְיֶתֶר דִּבְרֵי זִמְרִי וְקִשְׁרוֹ אֲשֶׁר קָשָׁר הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל׃", | 16.2. "’Forasmuch as I exalted thee out of the dust, and made thee prince over My people Israel; and thou hast walked in the way of Jeroboam, and hast made My people Israel to sin, to provoke Me with their sins;", |
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24. Hebrew Bible, Ezekiel, 1.4-1.20, 1.26-1.28, 2.1-2.2, 2.8, 3.13-3.15, 3.17-3.18, 11.5, 11.14-11.21, 11.23, 18.31-18.32, 28.13-28.16, 36.26-36.27, 36.33-36.35 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 14; Levison (2009) 101, 102, 103, 308; McDonough (2009) 91; Morgan (2022) 226, 301; Nicklas et al. (2010) 41; Rasimus (2009) 116, 177| 1.4. "וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃", 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׃", 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 1.28. "כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃", 2.1. "וַיִּפְרֹשׂ אוֹתָהּ לְפָנַי וְהִיא כְתוּבָה פָּנִים וְאָחוֹר וְכָתוּב אֵלֶיהָ קִנִים וָהֶגֶה וָהִי׃", 2.1. "וַיֹּאמֶר אֵלָי בֶּן־אָדָם עֲמֹד עַל־רַגְלֶיךָ וַאֲדַבֵּר אֹתָךְ׃", 2.2. "וַתָּבֹא בִי רוּחַ כַּאֲשֶׁר דִּבֶּר אֵלַי וַתַּעֲמִדֵנִי עַל־רַגְלָי וָאֶשְׁמַע אֵת מִדַּבֵּר אֵלָי׃", 2.8. "וְאַתָּה בֶן־אָדָם שְׁמַע אֵת אֲשֶׁר־אֲנִי מְדַבֵּר אֵלֶיךָ אַל־תְּהִי־מֶרִי כְּבֵית הַמֶּרִי פְּצֵה פִיךָ וֶאֱכֹל אֵת אֲשֶׁר־אֲנִי נֹתֵן אֵלֶיךָ׃", 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׃", 3.17. "בֶּן־אָדָם צֹפֶה נְתַתִּיךָ לְבֵית יִשְׂרָאֵל וְשָׁמַעְתָּ מִפִּי דָּבָר וְהִזְהַרְתָּ אוֹתָם מִמֶּנִּי׃", 3.18. "בְּאָמְרִי לָרָשָׁע מוֹת תָּמוּת וְלֹא הִזְהַרְתּוֹ וְלֹא דִבַּרְתָּ לְהַזְהִיר רָשָׁע מִדַּרְכּוֹ הָרְשָׁעָה לְחַיֹּתוֹ הוּא רָשָׁע בַּעֲוֺנוֹ יָמוּת וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ׃", 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׃", 18.31. "הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃", 18.32. "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃", 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׃", 36.27. "וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃", 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׃", | 1.4. "And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.", 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.", 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 1.27. "And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.", 1.28. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.", 2.1. "And He said unto me: ‘Son of man, stand upon thy feet, and I will speak with thee.’", 2.2. "And spirit entered into me when He spoke unto me, and set me upon my feet; and I heard Him that spoke unto me.", 2.8. "And thou, son of man, hear what I say unto thee: be not thou rebellious like that rebellious house; open thy mouth, and eat that which I give thee.’", 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.", 3.17. "’Son of man, I have appointed thee a watchman unto the house of Israel; and when thou shalt hear a word at My mouth, thou shalt give them warning from Me.", 3.18. "When I say unto the wicked: Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thy hand.", 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.", 18.31. "Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel?", 18.32. "For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.", 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.", 36.27. "And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.", 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.", |
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| 25. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rasimus (2009) 121 |
| 26. 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 |
| 27. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 269 |
28. Aristophanes, Clouds, 247-311, 313-407, 312 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 212| 312. εὐκελάδων τε χορῶν ἐρεθίσματα, | |
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| 29. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 234 |
30. Hebrew Bible, Ezra, 6.8-6.10, 7.18-7.21, 10.30, 10.33 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mikdash adam (temple of man) •adam and eve Found in books: Gera (2014) 259; Piotrkowski (2019) 401, 433| 6.8. "וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃", 6.9. "וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃", 7.18. "וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃", 7.19. "וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃", 7.21. "וּמִנִּי אֲנָה אַרְתַּחְשַׁסְתְּא מַלְכָּא שִׂים טְעֵם לְכֹל גִּזַּבְרַיָּא דִּי בַּעֲבַר נַהֲרָה דִּי כָל־דִּי יִשְׁאֲלֶנְכוֹן עֶזְרָא כָהֲנָה סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא אָסְפַּרְנָא יִתְעֲבִד׃", 10.33. "מִבְּנֵי חָשֻׁם מַתְּנַי מַתַּתָּה זָבָד אֱלִיפֶלֶט יְרֵמַי מְנַשֶּׁה שִׁמְעִי׃", | 6.8. "Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered.", 6.9. "And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;", 6.10. "that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.", 7.18. "And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God.", 7.19. "And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem.", 7.20. "And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house.", 7.21. "And I, even I Artaxerxes the king, do make a decree to all the treasurers that are beyond the River, that whatsoever Ezra the priest, the scribe of the Law of the God of heaven, shall require of you, it be done with all diligence,", 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.", |
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31. Hebrew Bible, 2 Chronicles, 26.16-26.20 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •adam, expulsion from paradise •adam, outside of paradise Found in books: Graham (2022) 20| 26.16. "וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד־לְהַשְׁחִית וַיִּמְעַל בַּיהוָה אֱלֹהָיו וַיָּבֹא אֶל־הֵיכַל יְהוָה לְהַקְטִיר עַל־מִזְבַּח הַקְּטֹרֶת׃", 26.17. "וַיָּבֹא אַחֲרָיו עֲזַרְיָהוּ הַכֹּהֵן וְעִמּוֹ כֹּהֲנִים לַיהוָה שְׁמוֹנִים בְּנֵי־חָיִל׃", 26.18. "וַיַּעַמְדוּ עַל־עֻזִּיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ לוֹ לֹא־לְךָ עֻזִּיָּהוּ לְהַקְטִיר לַיהוָה כִּי לַכֹּהֲנִים בְּנֵי־אַהֲרֹן הַמְקֻדָּשִׁים לְהַקְטִיר צֵא מִן־הַמִּקְדָּשׁ כִּי מָעַלְתָּ וְלֹא־לְךָ לְכָבוֹד מֵיְהוָה אֱלֹהִים׃", 26.19. "וַיִּזְעַף עֻזִּיָּהוּ וּבְיָדוֹ מִקְטֶרֶת לְהַקְטִיר וּבְזַעְפּוֹ עִם־הַכֹּהֲנִים וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ לִפְנֵי הַכֹּהֲנִים בְּבֵית יְהוָה מֵעַל לְמִזְבַּח הַקְּטֹרֶת׃", | 26.16. "But when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the LORD his God; for he went into the temple of the LORD to burn incense upon the altar of incense.", 26.17. "And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men;", 26.18. "and they withstood Uzziah the king, and said unto him: ‘It pertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron that are consecrated it pertaineth to burn incense; go out of the sanctuary; for thou hast trespassed; neither shall it be for thy honour from the LORD God.’", 26.19. "Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy broke forth in his forehead before the priests in the house of the LORD, beside the altar of incense.", 26.20. "And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out quickly from thence; yea, himself made haste also to go out, because the LORD had smitten him.", |
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| 32. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 269 |
| 33. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 87 |
34. Herodotus, Histories, 3.80-3.82 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •adam, james Found in books: Wolfsdorf (2020) 269 | 3.80. After the tumult quieted down, and five days passed, the rebels against the Magi held a council on the whole state of affairs, at which sentiments were uttered which to some Greeks seem incredible, but there is no doubt that they were spoken. ,Otanes was for turning the government over to the Persian people: “It seems to me,” he said, “that there can no longer be a single sovereign over us, for that is not pleasant or good. You saw the insolence of Cambyses, how far it went, and you had your share of the insolence of the Magus. ,How can monarchy be a fit thing, when the ruler can do what he wants with impunity? Give this power to the best man on earth, and it would stir him to unaccustomed thoughts. Insolence is created in him by the good things to hand, while from birth envy is rooted in man. ,Acquiring the two he possesses complete evil; for being satiated he does many reckless things, some from insolence, some from envy. And yet an absolute ruler ought to be free of envy, having all good things; but he becomes the opposite of this towards his citizens; he envies the best who thrive and live, and is pleased by the worst of his fellows; and he is the best confidant of slander. ,of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately. ,But the rule of the multitude has in the first place the loveliest name of all, equality, and does in the second place none of the things that a monarch does. It determines offices by lot, and holds power accountable, and conducts all deliberating publicly. Therefore I give my opinion that we make an end of monarchy and exalt the multitude, for all things are possible for the majority.” 3.81. Such was the judgment of Otanes: but Megabyzus urged that they resort to an oligarchy. “I agree,” said he, “with all that Otanes says against the rule of one; but when he tells you to give the power to the multitude, his judgment strays from the best. Nothing is more foolish and violent than a useless mob; ,for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? ,Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.” 3.82. Such was the judgment of Megabyzus. Darius was the third to express his opinion. “It seems to me,” he said, “that Megabyzus speaks well concerning democracy but not concerning oligarchy. For if the three are proposed and all are at their best for the sake of argument, the best democracy and oligarchy and monarchy, I hold that monarchy is by far the most excellent. ,One could describe nothing better than the rule of the one best man; using the best judgment, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. ,But in an oligarchy, the desire of many to do the state good service often produces bitter hate among them; for because each one wishes to be first and to make his opinions prevail, violent hate is the outcome, from which comes faction and from faction killing, and from killing it reverts to monarchy, and by this is shown how much better monarchy is. ,Then again, when the people rule it is impossible that wickedness will not occur; and when wickedness towards the state occurs, hatred does not result among the wicked, but strong alliances; for those that want to do the state harm conspire to do it together. This goes on until one of the people rises to stop such men. He therefore becomes the people's idol, and being their idol is made their monarch; and thus he also proves that monarchy is best. ,But (to conclude the whole matter in one word) tell me, where did freedom come from for us and who gave it, from the people or an oligarchy or a single ruler? I believe, therefore, that we who were liberated through one man should maintain such a government, and, besides this, that we should not alter our ancestral ways that are good; that would not be better.” |
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| 35. 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 |
| 36. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 197 |
| 37. Euripides, Phoenician Women, 509 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •adam, james Found in books: Wolfsdorf (2020) 269 |
38. Thucydides, The History of The Peloponnesian War, 2.37.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •adam, james Found in books: Wolfsdorf (2020) 269| 2.37.1. ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται. | 2.37.1. Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. |
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39. Hebrew Bible, Nehemiah, 6.5-6.6, 10.32-10.34, 33.1-33.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 430, 436, 440| 6.5. "וַיִּשְׁלַח אֵלַי סַנְבַלַּט כַּדָּבָר הַזֶּה פַּעַם חֲמִישִׁית אֶת־נַעֲרוֹ וְאִגֶּרֶת פְּתוּחָה בְּיָדוֹ׃", 6.6. "כָּתוּב בָּהּ בַּגּוֹיִם נִשְׁמָע וְגַשְׁמוּ אֹמֵר אַתָּה וְהַיְּהוּדִים חֹשְׁבִים לִמְרוֹד עַל־כֵּן אַתָּה בוֹנֶה הַחוֹמָה וְאַתָּה הֹוֶה לָהֶם לְמֶלֶךְ כַּדְּבָרִים הָאֵלֶּה׃", 10.32. "וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃", 10.33. "וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃", 10.34. "לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃", | 6.5. "Then sent Sanballat his servant unto me in like manner the fifth time with an open letter in his hand;", 6.6. "wherein was written: ‘It is reported among the nations, and Geshem saith it, that thou and the Jews think to rebel; for which cause thou buildest the wall; and thou wouldest be their king, even according to these words.", 10.32. "and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.", 10.33. "Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;", 10.34. "for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God.", |
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40. 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.", |
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| 41. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 269 |
| 42. Xenophon, Symposium, 2.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •adams, edward Found in books: Taylor and Hay (2020) 234 |
| 43. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 212 |
| 44. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •drozdek, adam Found in books: Eidinow and Kindt (2015) 212 |
| 45. Demon Atheniensis, Fragments, 3.25, 35.1-3336. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013) 763 |
46. 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. |
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| 47. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •drozdek, adam Found in books: Eidinow and Kindt (2015) 212 |
| 48. 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 |
49. Anon., 1 Enoch, 7.5, 10.9, 10.12, 13.5, 14.15, 20.7, 32.1-32.6, 91.15, 93.4, 98.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Graham (2022) 32, 99; 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 20.7. one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 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. |
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| 50. Ezekiel The Tragedian, Exagoge, 36.35 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Graham (2022) 43 |
| 51. 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 |
| 52. Dead Sea Scrolls, War Scroll, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 33 |
| 53. 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 |
54. 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, 40.1-40.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Graham (2022) 26; 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. 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. 40.2. Their perplexities and fear of heart -- their anxious thought is the day of death, 40.2. Wine and music gladden the heart,but the love of wisdom is better than both. 40.3. from the man who sits on a splendid throne to the one who is humbled in dust and ashes, 40.3. In the mouth of the shameless begging is sweet,but in his stomach a fire is kindled. 40.4. from the man who wears purple and a crown to the one who is clothed in burlap; 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing. 40.8. With all flesh, both man and beast,and upon sinners seven times more, 40.9. are death and bloodshed and strife and sword,calamities, famine and affliction and plague. |
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| 55. Dead Sea Scrolls, Hodayot, 5.23-5.25, 9.21-9.22, 11.23-11.24, 16.2, 19.3-19.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •adam/adam, new or second •adam/adam, the first Found in books: Levison (2009) 313 |
| 56. 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 |
57. 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. | |
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58. Cicero, Pro Flacco, 28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 431| 28. maioribus nostris fuit ut, cum in privatis rebus suisque sumptibus minimo contenti tenuissimo cultu viverent, in imperio atque in publica dignitate omnia ad gloriam splendoremque revocarent. quaeritur enim in re domestica continentiae laus, in publica dignitatis. quod si etiam praesidi causa classem habuit, quis erit tam iniquus qui reprehendat? ' nulli erant praedones.' quid ? nullos fore quis praestare poterat? ' minuis,' inquit, 'gloriam Pompei.' immo tu auges molestiam. | |
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59. 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." |
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| 60. 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 |
61. Septuagint, 2 Maccabees, 2.4-2.8, 3.33, 5.15-5.16, 5.19, 6.18, 9.16, 15.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •apocalypse of adam •mikdash adam (temple of man) Found in books: Bull Lied and Turner (2011) 98; Piotrkowski (2019) 394, 401, 409, 433 | 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' |
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62. Septuagint, 1 Maccabees, 7.33 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 401 | 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. |
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63. 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. |
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64. 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. |
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65. Septuagint, Wisdom of Solomon, 1.2, 3.1, 7.24, 8.1, 10.5, 10.7, 12.2, 16.24-16.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •adam and eve •descent, of the immortal man/adam of light Found in books: Morgan (2022) 85; Rasimus (2009) 137 | 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. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. 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, |
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| 66. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan |
67. Anon., Jubilees, 3.8-3.14, 3.26-3.27, 4.9-4.28, 5.1-5.32, 8.1-8.4, 17.26, 23.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •adam, expulsion from paradise •adam, outside of paradise •adam, reentry to paradise •adam and eve •wisdom, of adam and eve •minor, two pillars, adam’s prediction of two world destructions •image, adam as image of god •adam (and eve) Found in books: Gera (2014) 259; Graham (2022) 20, 21; McDonough (2009) 87; Potter Suh and Holladay (2021) 94; Schiffman (1983) 33; Stuckenbruck (2007) 89 | 3.8. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9. "This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband." 3.10. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11. In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13. And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 3.14. And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth: 3.26. And after the completion of the seven years, which he had completed there, seven years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, 3.27. "Hath God commanded you, saying, Ye shall not eat of every tree of the garden?" 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. 8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, [the daughter of Sûsân,] the daughter of Elam, 8.2. and she bare him a son in the third year in this week, and he called his name Kâinâm. 8.3. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city. 8.4. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe 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. |
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68. Septuagint, 3 Maccabees, 3.6, 3.8, 4.8, 5.42, 5.51, 6.1, 6.3, 6.18, 6.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 400, 404, 406, 407, 408, 409 | 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts, 5.51. and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. |
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69. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •salvation, and moses, abraham, and adam •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 586; Engberg-Pedersen (2010) 12| 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", 12.3. "And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.", |
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| 70. 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 |
71. Philo of Alexandria, On The Special Laws, 1.77-1.78, 3.43-3.50, 4.123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mikdash adam (temple of man) •adam kamesar •adam/adam, new or second •adam/adam, the first Found in books: Bloch (2022) 161; Levison (2009) 247, 311; Piotrkowski (2019) 430 | 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 3.43. But some persons, imitating the sensual indulgences of the Sybarites and of other nations more licentious still, have in the first place devoted themselves to gluttony and wine-bibbing, and other pleasures affecting the belly and the parts adjacent to the belly, and then when fully sated have behaved with such extraordinary insolence (and it is natural for satiety to produce insolence 3.44. and became very violent in her passion from her despair of being able to gratify it (for love which fails in its object is usually increased in no ordinary degree 3.45. And it is very likely that there may be other Pasipha's also, with passions equally unbridled, and that not women only, but men likewise may fall madly in love with animals, from whom, perhaps, indescribable monsters may be born, being memorials of the excessive pollution of men; owing to which, perhaps, those unnatural creations of unprecedented and fabulous monsters will exist, such as hippocentaurs and chimaeras, and other similar animals. 3.46. But so great are the precautions which are taken against them in the holy laws of God, that in order to prevent the possibility of men ever desiring any unlawful connection, it is expressly commanded that even animals of different kinds shall not be put together. And no Jewish shepherd will endeavour to cross a sheep with a he-goat, or a ram with a she-goat, or a cow with a horse; and if he does, he must pay the penalty as breaking a solemn law of nature who is desirous to keep the original kinds of animals free from all spurious admixture. 3.47. And some persons prefer mules to every other kind of animal for the yoke, since their bodies are very compact, and are very strong and powerful; and accordingly, in the pastures and stalls where they keep their horses, they also keep asses of an extraordinary size, which they call celones, in order that they may breed with the mares; and then the mares produce a mixed animal, half horse and half ass, which, since Moses knew that its production was wholly contrary to nature, he forbade the existence of with all his might by a general injunction, that that no union or combination between different kinds of animals should on any account be permitted. 3.48. Therefore he provided thus against those evils in a manner suited to and consistent with nature; and from a long distance off, as from a watchtower, he admonished men and kept them in the straight path, in order that both men and women, learning from these percepts of his, might abstain from unlawful connections. 3.49. If, therefore, a man seek to indulge himself with a quadruped, or if a woman surrender herself to a quadruped, they shall all die, both the man or woman and the quadruped. The human beings, because they have gone beyond even the bounds of intemperance itself, becoming discoverers of unprecedented appetites, and because with their new inventions they have introduced most detestable pleasures, the very mention of which is infamous; and the beasts shall die, because they have been subservient to such iniquities, and also to prevent their bringing forth or begetting any thing intolerable, as would naturally be the result of such pollutions. 3.50. Moreover, those who have even a slight care for what is becoming would never use such animals as those for any purpose of life, but would reject and abominate them, loathing their very sight, and thinking that whatever they touched would at once become impure and polluted. And it is not well that those things which are of no use for life should live at all, since they are only a superfluous burden on the earth, as some one has called them.IX. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. |
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72. Philo of Alexandria, On The Virtues, 159-160, 205, 158 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020) 163 | 158. But after three years, when the roots have got some depth and have taken a firmer hold of the soil, and when the trunk, being supported as it were on a firm unbending foundation, brows up with vigour, it is then in the fourth year able to bear fruit in perfection and in proper quantity: |
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| 73. Horace, Letters, 1.11.18 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516 |
74. Philo of Alexandria, On The Contemplative Life, 40-45, 47-63, 90, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020) 234 | 46. And I know some persons who, when they are completely filled with wine, before they are wholly overpowered by it, begin to prepare a drinking party for the next day by a kind of subscription and picnic contribution, conceiving a great part of their present delight to consist in the hope of future drunkenness; |
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| 75. Vitruvius Pollio, On Architecture, 3.227, 3.288 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •becker, adam Found in books: Secunda (2014) 79 |
76. Philo of Alexandria, On Curses, 36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adam, earthy intellect/mind Found in books: Geljon and Runia (2019) 154 | 36. For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable. |
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77. Philo of Alexandria, On The Life of Moses, 1.17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •minor, two pillars, adam’s prediction of two world destructions Found in books: Potter Suh and Holladay (2021) 94 | 1.17. and as she said that she wished that she would do so, the maiden went and fetched her own mother and that of the infant, as if she had been a stranger, who with great readiness and willingness cheerfully promised to take the child and bring him up, pretending to be tempted by the reward to be paid, the providence of God thus making the original bringing up of the child to accord with the genuine course of nature. Then she gave him a name, calling him Moses with great propriety, because she had received him out of the water, for the Egyptians call water "mos." |
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78. Philo of Alexandria, On The Embassy To Gaius, 155-156, 291, 312, 281 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019) 430 | 281. "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. |
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79. Philo of Alexandria, On The Life of Abraham, 120-121, 34-36, 122 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 116 | 122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor. |
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| 80. Diodorus Siculus, Historical Library, 40.3.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 407 |
81. Philo of Alexandria, On The Eternity of The World, 147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adams, edward Found in books: Taylor and Hay (2020) 234 | 147. When, therefore, a conflagration seizes upon things, a stream of ethereal fire being poured down from above is frequently diffused over them, overrunning many districts of the habitable world; and when a deluge draws down the whole of the rainy nature of water, the regular rivers and torrents overflowing, and not only that, but even far exceeding the ordinary measure of a common flood, and breaking down their banks with their violence, or else overleaping them, and rising to an enormous height, from which they swell and are diffused over all the adjacent champaign country, and the land is in the first instance divided into huge lakes, as the water is continually settling down into the more hollow parts, and afterwards flows still higher, and inundates the isthmuses which separate the lakes, till at last everything presents the appearing of one vast sea from the union of so many waters. |
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82. Philo of Alexandria, On The Posterity of Cain, 9-10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 699 | 10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation; |
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83. Philo of Alexandria, On Dreams, 1.34, 2.168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •psychic adam/eve/body •adams, edward Found in books: Rasimus (2009) 164; Taylor and Hay (2020) 234 | 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 2.168. but the other is full of melancholy, and seriousness, and downcast looks, and offences, and reproaches, and wounds; of men gnashing their teeth, looking fiercely at one another, barking, strangling one another, contending with one another in every conceivable way, mutilating one another's ears and noses, and whatever parts of the body they can reach, displaying the intoxication of their whole life and their drunkenness in this unholy contest, with every kind of unseemly behaviour. XXV. |
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| 84. Philo of Alexandria, Questions On Genesis, 1.6, 1.8, 1.31, 1.47, 1.53, 1.56, 2.56, 4.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 99; Levison (2009) 310; Nisula (2012) 206; Rasimus (2009) 131, 161, 165, 167 |
| 85. Philo of Alexandria, On Planting, 117-135, 34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 699 |
86. Philo of Alexandria, On Husbandry, 149-156, 165, 9, 8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 131 | 8. First of all, therefore, the husbandman is not anxious to plant or to sow anything that is unproductive, but only all such things as are worth cultivation, and as bear fruit, which will bring a yearly produce to their master man. For nature has pointed him out as the master of all trees and animals, and all other things whatever which are perishable; |
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| 87. Philo of Alexandria, On The Cherubim, 1.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 24, 29 |
88. Philo of Alexandria, On The Confusion of Tongues, 146, 62, 180 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 30 | 180. And this may be enough to say in this manner; and it is right that this point also should be considered, namely that God is the cause only of what is good but is absolutely the cause of no evil whatever, since he himself is the most ancient of all existing things, and the most perfect of all goods; and it is most natural and becoming that he should do what is most akin to his own nature, that is to say, that the best of all beings should be the cause of all the best things, but that the punishments appointed for the wicked are inflicted by the means of his subordinate ministers. |
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| 89. Philo of Alexandria, On The Preliminary Studies, 61-62, 171 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 24 |
| 90. Philo of Alexandria, Plant., 117-135, 18, 34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 699 |
| 91. Philo of Alexandria, Allegorical Interpretation, 1.31, 1.42-1.43, 2.4-2.5, 3.52, 3.159, 3.161, 3.246 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019) 141, 157; Levison (2009) 310, 311; Rasimus (2009) 131, 144, 161, 168, 170 |
| 92. Anon., Sibylline Oracles, 2.330-2.339, 3.38-3.39, 3.59, 3.279, 3.341-3.343, 3.545-3.572, 3.586-3.590, 3.624-3.634, 3.732-3.740, 5.494-5.497 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 31; Piotrkowski (2019) 407, 408, 410 |
93. Philo of Alexandria, Who Is The Heir, 186 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 430 | 186. Was it not in the same manner that the holy double-drachm was Divided? That we should purify the half of it, namely, a drachm, offering it as the ransom for our souls: which the only free, the only delivering God, when addressed in the voice of supplication, and sometimes even without any supplication, by force delivers from the cruel and bitter despotism of the passions and iniquities; but the other portion we may leave to the race which is never free, but which is of slavish disposition; of which class was the man who said, "I have loved my Lord;" that is to say, the mind which is the master in me; "and my wife," that is to say, the outward sense which is dear to him, and the housekeeper of his passions; "and my children," that is to say, the evils which are the offspring of them; "I will not depart free." |
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94. Philo of Alexandria, On Drunkenness, 112 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adam, earthy intellect/mind Found in books: Geljon and Runia (2019) 154 | 112. And the same prophet begins a song to the well, not only for the destruction of the passions, but also because he has had strength given to him to acquire the most valuable of all possessions, namely incomparable wisdom, which he compares to a well; for it is deep, and not superficial, giving forth a sweet stream to souls who thirst for goodness and virtue, a drink at once most necessary and most sweet. |
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95. Philo of Alexandria, On Flight And Finding, 97-98, 109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 144 | 109. For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation; |
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96. Philo of Alexandria, On The Creation of The World, 134-135, 139, 146, 154, 24-25, 66-67, 84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan | 84. For which reason the Father who made him to be a being domit over them by nature not merely in fact, but also by express verbal appointment, established him as the king of all the animals, beneath the moon, whether terrestrial or aquatic, or such as traverse the air. For every mortal thing which lives in the three elements, land, water or air, did he put in subjection to him, excepting only the beings that are in heaven, as creatures who have a more divine portion. And what is apparent to our eyes it the most evident proof of this. For at times, innumerable herds of beasts are led about by one man, not armed, nor wearing iron, nor any defensive weapon, but clad only in a skin for a garment, and carrying a staff, for the purpose of making signs, and to lean upon also in his journeys if he become weary. |
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| 97. Anon., The Life of Adam And Eve, 12-17, 47, 36 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 250 |
| 98. Dio Chrysostom, Orations, 20 (1st cent. CE - missingth cent. CE) Tagged with subjects: •religious identity, and aural imagination in testament of adam Found in books: Ashbrook Harvey et al (2015) 65 |
99. New Testament, Galatians, 1.4, 1.13, 1.16, 2.20, 3, 3.3, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26-4.7, 3.26, 3.27, 3.28, 3.29, 4, 5.3, 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. |
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| 100. Anon., 2 Baruch, 14.18-14.19, 15.7-15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adam, dominion granted to Found in books: nan nan nan nan |
101. Mishnah, Yoma, 1.3, 2.4, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 432| 1.3. "מָסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵית דִּין, וְקוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, קְרָא אַתָּה בְּפִיךָ, שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמָדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית, מַעֲמִידִין אוֹתוֹ בְּשַׁעַר מִזְרָח, וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים, כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה: \n", 2.4. "הַפַּיִס הַשְּׁלִישִׁי, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. וְהָרְבִיעִי, חֲדָשִׁים עִם יְשָׁנִים, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ וְלַמִּזְבֵּחַ: \n", 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", | 1.3. "They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service.", 2.4. "The third count: “New [priests] come up and submit to the count for the incense.” The fourth count: “New and old priests, who will take up the limbs from the ramp to the altar.”", 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", |
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102. New Testament, 2 Corinthians, 1.22, 3.6, 3.18, 4.4-4.6, 5.1-5.10, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam and eve •image, adam as image of god •psychic adam/eve/body •psychic adam/eve/body, essence •salvation, and moses, abraham, and adam •adam/adam, new or second •adam/adam, the first •adam/adam, fateful act •tree of knowledge, adam and •adam, inside paradise Found in books: Engberg-Pedersen (2010) 12; Graham (2022) 60, 119; Levison (2009) 255, 308; McDonough (2009) 90, 91; Morgan (2022) 52, 146, 301; Rasimus (2009) 161| 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. 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. 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. 4.5. οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. 4.6. ὅτι ὁ θεὸς ὁ εἰπών Ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ. 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. 5.6. Θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, 5.7. διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους,— 5.8. θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον· 5.9. διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες, εὐάρεστοι αὐτῷ εἶναι. 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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| 103. 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 |
| 104. Pliny The Elder, Natural History, 25.94 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adams, edward Found in books: Taylor and Hay (2020) 234 |
| 105. 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 |
106. New Testament, Hebrews, 2.5-2.9, 5.12-5.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, dominion granted to •psychic adam/eve/body, class Found in books: Rasimus (2009) 131| 2.5. Οὐ γὰρ ἀγγέλοις ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν· 2.6. διεμαρτύρατο δέ πού τις λέγων 2.7. 2.8. 2.9. τὸν δὲβραχύ τι παρʼ ἀγγέλους ἠλαττωμένονβλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτουδόξῃ καὶ τιμῇ ἐστεφανωμένον,ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. | 2.5. For he didn't subject the world to come, whereof we speak, to angels. 2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him? 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.9. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. |
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107. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •becker, adam Found in books: Secunda (2014) 79| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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| 108. Juvenal, Satires, 6.69-6.70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516 |
109. New Testament, Philippians, 1.12, 1.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adams, e. Found in books: Engberg-Pedersen (2010) 248| 1.12. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατʼ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, 1.25. καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, | 1.12. Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the gospel; 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith, |
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| 110. 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 |
| 111. Josephus Flavius, Life, 428-429, 425 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 699 |
112. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Morgan (2022) 301| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· | 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. |
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113. Josephus Flavius, Against Apion, 1.187-1.189, 2.49-2.55, 2.193-2.194, 2.228 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mikdash adam (temple of man) •achilles, parallel with gilgamesh, adam, expulsion of Found in books: Feldman (2006) 699; Piotrkowski (2019) 399, 400, 405, 413 | 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.50. for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, |
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114. Josephus Flavius, Jewish War, 1.31-1.33, 2.197, 2.409-2.410, 5.201-5.205, 6.312-6.313, 6.442, 7.43, 7.218, 7.416-7.421, 7.424, 7.428-7.434 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mikdash adam (temple of man) •achilles, parallel with gilgamesh, adam, expulsion of Found in books: Feldman (2006) 699; Piotrkowski (2019) 401, 409, 415, 419, 420, 421, 423, 424, 430, 432, 433 | 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.410. and when many of the high priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. 6.442. yet hath not its great antiquity, nor its vast riches, nor the diffusion of its nation over all the habitable earth, nor the greatness of the veneration paid to it on a religious account, been sufficient to preserve it from being destroyed. And thus ended the siege of Jerusalem. 7.43. 3. For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; 7.218. He also laid a tribute upon the Jews wheresoever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time. 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; |
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115. Josephus Flavius, Jewish Antiquities, 1.41, 1.51, 1.58-1.59, 1.67, 1.70, 1.110-1.112, 1.153, 1.248, 1.289, 11.16, 11.302, 11.322, 12.40-12.41, 12.43-12.44, 12.138-12.144, 12.156-12.158, 12.224-12.225, 12.237-12.239, 12.258-12.264, 12.388, 13.62-13.73, 13.255, 13.285, 13.287, 13.349-13.355, 14.110-14.114, 14.117, 14.131, 14.185-14.267, 16.14, 16.28, 16.45, 16.160-16.178, 18.19, 18.22, 18.82, 18.312-18.313, 20.235-20.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, death of •achilles, parallel with gilgamesh, adam, expulsion of •adam, expulsion from paradise •minor, two pillars, adam’s prediction of two world destructions •mikdash adam (temple of man) Found in books: Feldman (2006) 699, 700; Graham (2022) 29, 116; Piotrkowski (2019) 391, 401, 408, 409, 415, 419, 420, 423, 424, 429, 430, 431, 432, 433, 439, 443; Potter Suh and Holladay (2021) 94 | 1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 1.51. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place. 1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. 1.59. And when he was afraid that in wandering about he should fall among Wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him, that he might be known, he commanded him to depart. 1.67. 3. Now Adam, who was the first man, and made out of the earth, (for our discourse must now be about him,) after Abel was slain, and Cain fled away, on account of his murder, was solicitous for posterity, and had a vehement desire of children, he being two hundred and thirty years old; after which time he lived other seven hundred, and then died. 1.70. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, 1.110. Now the plain in which they first dwelt was called Shinar. God also commanded them to send colonies abroad, for the thorough peopling of the earth, that they might not raise seditions among themselves, but might cultivate a great part of the earth, and enjoy its fruits after a plentiful manner. But they were so ill instructed that they did not obey God; for which reason they fell into calamities, and were made sensible, by experience, of what sin they had been guilty: 1.111. for when they flourished with a numerous youth, God admonished them again to send out colonies; but they, imagining the prosperity they enjoyed was not derived from the favor of God, but supposing that their own power was the proper cause of the plentiful condition they were in, did not obey him. 1.112. Nay, they added to this their disobedience to the divine will, the suspicion that they were therefore ordered to send out separate colonies, that, being divided asunder, they might the more easily be oppressed. 1.153. Now Nahor had eight sons by Milcha; Uz and Buz, Kemuel, Chesed, Azau, Pheldas, Jadelph, and Bethuel. These were all the genuine sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a son, Laban. 1.248. Nor did she disdain to satisfy his inquiries, but told him her family. “They,” says she, “call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity.” 1.289. for Abraham was the son of Terah, as well as Haran and Nahor. of the last of whom, Nahor, Bethuel thy grandfather was the son. Isaac my father was the son of Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one another, 11.16. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 12.40. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p “Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.224. And [now] Hyrcanus’s father, Joseph, died. He was a good man, and of great magimity; and brought the Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also, Onias, died [about this time], and left the high priesthood to his son Simeon. 12.225. And when he was dead, Onias his son succeeded him in that dignity. To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof here follows: 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.258. So they sent ambassadors to Antiochus, and an epistle, whose contents are these: “To king Antiochus the god, Epiphanes, a memorial from the Sidonians, who live at Shechem. 12.259. Our forefathers, upon certain frequent plagues, and as following a certain ancient superstition, had a custom of observing that day which by the Jews is called the Sabbath. And when they had erected a temple at the mountain called Gerrizzim, though without a name, they offered upon it the proper sacrifices. 12.260. Now, upon the just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them, and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is evident from the public records. 12.261. We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.” 12.262. When the Samaritans had petitioned for this, the king sent them back the following answer, in an epistle: “King Antiochus to Nicanor. The Sidonians, who live at Shechem, have sent me the memorial enclosed. 12.263. When therefore we were advising with our friends about it, the messengers sent by them represented to us that they are no way concerned with accusations which belong to the Jews, but choose to live after the customs of the Greeks. Accordingly, we declare them free from such accusations, and order that, agreeable to their petition, their temple be named the Temple of Jupiter Hellenius.” 12.264. He also sent the like epistle to Apollonius, the governor of that part of the country, in the forty-sixth year, and the eighteenth day of the month Hecatorabeom. 12.388. and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it. 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.287. “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo. 13.349. but she immediately marched against him, with a fleet at sea and an army of foot on land, and made Chelcias and Aias the Jews generals of her whole army, while she sent the greatest part of her riches, her grandchildren, and her testament, to the people of Cos. 13.350. Cleopatra also ordered her son Alexander to sail with a great fleet to Phoenicia; and when that country had revolted, she came to Ptolemais; and because the people of Ptolemais did not receive her, she besieged the city; 13.351. but Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army, and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra’s generals, happened to die in Celesyria, as he was in pursuit of Ptolemy. 13.352. 2. When Cleopatra heard of her son’s attempt, and that his Egyptian expedition did not succeed according to his expectations, she sent thither part of her army, and drove him out of that country; so when he was returned out of Egypt again, he abode during the winter at Gaza, 13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 14.110. 2. And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. 14.111. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: 14.112. “Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews.” 14.113. Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. 14.114. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: 14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.185. 1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship and mutual alliance which was between them, 14.186. And it seems to me to be necessary here to give an account of all the honors that the Romans and their emperor paid to our nation, and of the leagues of mutual assistance they have made with it, that all the rest of mankind may know what regard the kings of Asia and Europe have had to us, and that they have been abundantly satisfied of our courage and fidelity; 14.187. for whereas many will not believe what hath been written about us by the Persians and Macedonians, because those writings are not every where to be met with, nor do lie in public places, but among us ourselves, and certain other barbarous nations, 14.188. while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. 14.189. Out of these evidences will I demonstrate what I say; and will now set down the decrees made both by the senate and by Julius Caesar, which relate to Hyrcanus and to our nation. 14.190. 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. 14.191. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. 14.192. It is as follows: I Julius Caesar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, 14.193. and came to our assistance in the last Alexandrian war, with fifteen hundred soldiers; and when he was sent by me to Mithridates, showed himself superior in valor to all the rest of that army;— 14.194. for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195. I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” 14.196. 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; 14.197. and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: 14.198. that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” 14.199. 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” 14.200. 5. “Caius Caesar, consul the fifth time, hath decreed, That the Jews shall possess Jerusalem, and may encompass that city with walls; and that Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, retain it in the manner he himself pleases; 14.201. and that the Jews be allowed to deduct out of their tribute, every second year the land is let [in the Sabbatic period], a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” 14.202. 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203. and that they pay their tribute in Sidon on the second year [of that sabbatical period], the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204. And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205. and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206. and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207. It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208. and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 14.209. It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts. 14.210. It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.211. 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.212. Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.” 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.217. 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218. I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219. 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.220. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.221. Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222. This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223. 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224. And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225. 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226. Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227. I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229. in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; 14.230. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234. 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236. 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237. he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.” /p 19. “In the month Quntius, when Lucius Lentulus and Caius Mercellus were consuls; 14.238. and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239. Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. 14.240. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.241. 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244. 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246. I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.250. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have [also] found it set down in our public records.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262. 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264. Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.” 14.265. 26. Now there are many such decrees of the senate and imperators of the Romans and those different from these before us, which have been made in favor of Hyrcanus, and of our nation; as also, there have been more decrees of the cities, and rescripts of the praetors, to such epistles as concerned our rights and privileges; and certainly such as are not ill-disposed to what we write may believe that they are all to this purpose, and that by the specimens which we have inserted; 14.266. for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable; 14.267. for I cannot suppose any one so perverse as not to believe the friendship we have had with the Romans, while they have demonstrated the same by such a great number of their decrees relating to us; nor will they doubt of our fidelity as to the rest of those decrees, since we have shown the same in those we have produced, And thus have we sufficiently explained that friendship and confederacy we at those times had with the Romans. 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 16.28. and were deprived of the money they used to lay up at Jerusalem, and were forced into the army, and upon such other offices as obliged them to spend their sacred money; from which burdens they always used to be freed by the Romans, who had still permitted them to live according to their own laws. 16.45. Now our adversaries take these our privileges away in the way of injustice; they violently seize upon that money of ours which is owed to God, and called sacred money, and this openly, after a sacrilegious manner; and they impose tributes upon us, and bring us before tribunals on holy days, and then require other like debts of us, not because the contracts require it, and for their own advantage, but because they would put an affront on our religion, of which they are conscious as well as we, and have indulged themselves in an unjust, and to them involuntary, hatred; 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 16.162. 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165. And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166. 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.170. they complaining that they are abused by certain informers, and under pretense of taxes which were not due, are hindered from sending them, which I command to be restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place.” 16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172. 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 16.173. They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.” 16.174. 8. I have been obliged to set down these decree because the present history of our own acts will go generally among the Greeks; and I have hereby demonstrated to them that we have formerly been in great esteem, and have not been prohibited by those governors we were under from keeping any of the laws of our forefathers; nay, that we have been supported by them, while we followed our own religion, and the worship we paid to God; 16.175. and I frequently make mention of these decrees, in order to reconcile other people to us, and to take away the causes of that hatred which unreasonable men bear to us. 16.176. As for our customs there is no nation which always makes use of the same, and in every city almost we meet with them different from one another; 16.177. but natural justice is most agreeable to the advantage of all men equally, both Greeks and barbarians, to which our laws have the greatest regard, and thereby render us, if we abide in them after a pure manner, benevolent and friendly to all men; 16.178. on which account we have reason to expect the like return from others, and to inform them that they ought not to esteem difference of positive institutions a sufficient cause of alienation, but [join with us in] the pursuit of virtue and probity, for this belongs to all men in common, and of itself alone is sufficient for the preservation of human life. I now return to the thread of my history. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.312. There was also the city Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto God, as well as they did other things devoted to him; for they made use of these cities as a treasury, 18.313. whence, at a proper time, they were transmitted to Jerusalem; and many ten thousand men undertook the carriage of those donations, out of fear of the ravages of the Parthians, to whom the Babylonians were then subject. 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. |
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116. New Testament, Matthew, 3.16-3.17, 6.25-6.34, 7.29, 8.11-8.12, 11.28-11.29, 17.24-17.27, 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 •mikdash adam (temple of man) Found in books: Champion (2022) 31, 32; Morgan (2022) 225, 226; Piotrkowski (2019) 430| 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· 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 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. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 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. |
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| 117. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •image, adam as image of god Found in books: McDonough (2009) 87 |
118. New Testament, John, 1.1-1.18, 1.26, 1.29, 1.32-1.33, 3.3, 3.5, 3.15-3.16, 3.36, 4.10-4.14, 4.36, 5.18, 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, 8.58-8.59, 9.22, 10.28, 11.4, 11.21-11.22, 11.25-11.27, 11.39-11.40, 11.42, 11.44, 12.25, 12.42, 12.50, 14.16-14.17, 14.19, 15.26, 16.7-16.16, 17.2-17.3, 17.5, 18.33, 19.9, 19.30, 19.40-19.42, 20.1-20.23 (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; Rasimus (2009) 135, 144, 145, 176, 186| 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· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 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. 5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 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. 8.58. εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 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. 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 12.50. καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ. 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν. 14.19. ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.7. ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. 16.8. Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως· 16.9. περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ· 16.10. περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με· 16.11. περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. 16.12. Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· 16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 16.14. ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν. 16.15. πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν. 16.16. Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με. 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. 18.33. Εἰσῆλθεν οὖν πάλιν εἰς τὸ πραιτώριον ὁ Πειλᾶτος καὶ ἐφώνησεν τὸν Ἰησοῦν καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; 19.9. καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν καὶ λέγει τῷ Ἰησοῦ Πόθεν εἶ σύ; ὁ δὲ Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ. 19.30. ὅτε οὖν ἔλαβεν τὸ ὄξος [ὁ] Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα. 19.40. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. 19.41. ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος· 19.42. ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. 20.1. Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωὶ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου. 20.2. τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς Ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν. 20.3. Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον. 20.4. ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον, 20.5. καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. 20.6. ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· 20.7. καὶ θεωρεῖ τὰ ὀθόνια κείμενα, καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον· 20.8. τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν· 20.9. οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. 20.10. ἀπῆλθον οὖν πάλιν πρὸς αὑτοὺς οἱ μαθηταί. 20.11. Μαρία δὲ ἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον, 20.12. καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ. 20.13. καὶ λέγουσιν αὐτῇ ἐκεῖνοι Γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι Ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. 20.14. ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστίν. 20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.18. ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι Ἑώρακα τὸν κύριον καὶ ταῦτα εἶπεν αὐτῇ. 20.19. Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν. 20.20. καὶ τοῦτο εἰπὼν ἔδειξεν καὶ τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. 20.21. εἶπεν οὖν αὐτοῖς [ὁ Ἰησοῦς] πάλιν Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται. | 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. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 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. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 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." 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 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. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 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." 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 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. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.12. "I have yet many things to tell you, but you can't bear them now. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.16. A little while, and you will not see me. Again a little while, and you will see me." 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. 18.33. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?" 19.9. He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. 19.42. Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him!" 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 20.9. For as yet they didn't know the Scripture, that he must rise from the dead. 20.10. So the disciples went away again to their own homes. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb, 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him." 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you." 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you." 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained." |
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119. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016) 276| 15.33. μὴ πλανᾶσθε· | 15.33. Don't be deceived! "Evil companionships corrupt good morals." |
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120. Mishnah, Shekalim, 1.1, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 430| 1.1. "בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים וְעַל הַכִּלְאַיִם. בַּחֲמִשָּׁה עָשָׂר בּוֹ קוֹרִין אֶת הַמְּגִלָּה בַּכְּרַכִּין, וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְוְאוֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם: \n", 1.3. "בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: \n", | 1.1. "On the first of Adar they make a public announcement about the shekels and concerning kilayim. On the fifteenth: they read the Megillah [Esther] in walled cities, and they fix the roads and the streets and the ritual water baths, and they perform all public duties, and they mark the graves, and [messengers] go forth also concerning kilayim.", 1.3. "On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.", |
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| 121. Ps.-Philo, Biblical Antiquities, 13.8-13.9, 19.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adam, outside of paradise •jesus, adam and Found in books: Graham (2022) 26, 99, 100 |
| 122. Martial, Epigrams, 3.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516 |
| 123. Tacitus, Histories, 5.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 431 |
| 124. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •adam, see first man adda(n) Found in books: Williams (2009) 43 |
125. New Testament, Ephesians, 6.10, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 166, 250| 6.10. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. | 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. |
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126. New Testament, Colossians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 250| 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, | 2.6. As therefore you received Christ Jesus, the Lord, walk in him, |
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127. New Testament, Apocalypse, 1.5, 4.6-4.7, 7.17, 17.11, 21.6, 22.1, 22.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image, adam as image of god •psychic adam/eve/body, christ •psychic adam/eve/body, class •fall, of adam and eve •jesus, adam and Found in books: Corrigan and Rasimus (2013) 396; Graham (2022) 100; McDonough (2009) 184; Rasimus (2009) 116, 234| 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 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. 17.11. καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν. καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 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. | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 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." 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. 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. |
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128. New Testament, Luke, 2.8-2.14, 2.26, 2.29, 3.16, 3.21-3.38, 9.28-9.36, 12.8-12.10, 12.46, 22.14-22.23, 24.7, 24.13-24.35, 24.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 586; Graham (2022) 82, 83, 84, 85, 99, 100, 105, 163, 164; Morgan (2022) 85, 224, 225, 226, 301; Rasimus (2009) 176, 185, 251| 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· 3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 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. 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 3.24. τοῦ Ματθάτ τοῦ Λευεί τοῦ Μελχεί τοῦ Ἰανναί τοῦ Ἰωσήφ 3.25. τοῦ Ματταθίου τοῦ Ἀμώς τοῦ Ναούμ τοῦ Ἐσλεί τοῦ Ναγγαί 3.26. τοῦ Μαάθ τοῦ Ματταθίου τοῦ Σεμεείν τοῦ Ἰωσήχ τοῦ Ἰωδά 3.27. τοῦ Ἰωανάν τοῦ Ῥησά τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ τοῦ Νηρεί 3.28. τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρ 3.29. τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευεί 3.30. τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμ 3.31. τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδ 3.32. τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσών 3.33. τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδα 3.34. τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρ 3.35. τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλά 3.36. τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχ 3.37. τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμ 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ. 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.30. καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32. ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.34. ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 9.35. καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 9.36. καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν. 12.8. Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ· 12.9. ὁ δὲ ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ. 12.10. Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. 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. 22.14. Καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσεν καὶ οἱ ἀπόστολοι σὺν αὐτῷ. 22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16. λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 22.17. καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.18. λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 22.21. πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης· 22.22. ὅτι ὁ υἱὸς μὲν τοῦ ἀνθρώπου κατὰ τὸ ὡρισμένον πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ οὗ παραδίδοται. 22.23. καὶ αὐτοὶ ἤρξαντο συνζητεῖν πρὸς ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν. 24.7. λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. | 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; 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, 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." 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah, 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 12.8. "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 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. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God." 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!" 22.23. They began to question among themselves, which of them it was who would do this thing. 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again?" 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." |
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129. New Testament, Mark, 1.10-1.11, 4.22, 4.39, 9.2-9.4, 9.7, 13.24-13.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam and eve •psychic adam/eve/body, class •image, adam as image of god •christology, adam/image- •psychic adam/eve/body Found in books: McDonough (2009) 89; Morgan (2022) 225, 226; Rasimus (2009) 143, 185| 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. 4.22. οὐ γὰρ ἔστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλʼ ἵνα ἔλθῃ εἰς φανερόν. 4.39. καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 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. 13.24. Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλίψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, 13.25. καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. 13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης· 13.27. καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ. | 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." 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 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." 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light, 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. |
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130. New Testament, Acts, 1.3-1.4, 2.1-2.4, 2.38, 5.5, 5.12-5.21, 7.54-7.83, 8.26-8.40, 11.12, 11.18, 13.4, 18.24-18.28, 21.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 99, 100, 105; Levison (2009) 255, 311; Morgan (2022) 85, 301; Rasimus (2009) 185, 186| 1.3. οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. 1.4. καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου· 2.1. Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2. καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3. καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 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· 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς· 5.14. ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν· 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 5.16. συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. 5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 5.18. ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. 5.19. Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν 5.20. Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 5.21. ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 7.54. Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπʼ αὐτόν. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 7.57. κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπʼ αὐτόν, 7.58. καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου· 7.60. θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη. 8.26. Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31. ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33. 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35. ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36. ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.37. 8.38. καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39. ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. 8.40. Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν. 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, 18.24. Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς. 18.25. οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου. 18.26. οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ. 18.27. βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος· 18.28. εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν. 21.4. ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα. | 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 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. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.20. "Go stand and speak in the temple to the people all the words of this life." 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!" 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 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. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 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. |
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131. New Testament, 1 Timothy, 1.26, 1.33, 2.12, 2.195, 2.198, 6.30, 10.110, 20.89-20.94 (1st cent. CE - 1st cent. CE) Tagged with subjects: •adam, knowledge of grace •auerbach, erich, on adam •adam, authority over eve of •adam, creation of Found in books: Dawson (2001) 262; Lunn-Rockliffe (2007) 92| 2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. | 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. |
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132. New Testament, 1 Thessalonians, 3.13, 5.10, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •salvation, and moses, abraham, and adam •psychic adam/eve/body Found in books: Engberg-Pedersen (2010) 12, 13; Rasimus (2009) 164| 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. 5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. | 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 5.10. who died for us, that, whether we wake or sleep, we should live together with him. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. |
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133. New Testament, 1 John, 1.1-1.3, 2.25, 2.27, 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 •psychic adam/eve/body Found in books: Corrigan and Rasimus (2013) 396; Morgan (2022) 85; Rasimus (2009) 145| 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. 2.27. καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε ἀπʼ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλʼ ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ. 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. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 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. |
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| 134. 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 |
135. Anon., Genesis Rabba, 1.1, 8.1, 11.7, 12.6, 14.6, 14.48, 21.3, 21.8, 24.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jesus, adam and •descent, of the immortal man/adam of light •descent, of the spirit/breath into adam •psychic adam/eve/body •achilles, parallel with gilgamesh, adam, expulsion of •adams, edward •adam and eve Found in books: Dürr (2022) 209; Feldman (2006) 699, 700; Graham (2022) 182; Nicklas et al. (2010) 108; Rasimus (2009) 163, 168| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 11.7. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אָמַר, אַבְרָהָם שֶׁאֵין כָּתוּב בּוֹ שְׁמִירַת שַׁבָּת, יָרַשׁ אֶת הָעוֹלָם בְּמִדָּה, שֶׁנֶּאֱמַר (בראשית יג, יז): קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ וגו'. אֲבָל יַעֲקֹב שֶׁכָּתוּב בּוֹ שְׁמִירַת שַׁבָּת, שֶׁנֶּאֱמַר (בראשית לג, יח): וַיִּחַן אֶת פְּנֵי הָעִיר, נִכְנַס עִם דִּמְדּוּמֵי חַמָּה, וְקָבַע תְּחוּמִין מִבְּעוֹד יוֹם, יָרַשׁ אֶת הָעוֹלָם שֶׁלֹא בְּמִדָּה, שֶׁנֶּאֱמַר (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וגו'. 12.6. תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי גְּזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'. 14.6. אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 21.8. וַיְגָרֶשׁ אֶת הָאָדָם (בראשית ג, כד), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר כְּבַת כֹּהֵן שֶׁנִּתְגַּרְשָׁה וְאֵינָהּ יְכוֹלָה לַחֲזֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כְּבַת יִשְׂרָאֵל שֶׁנִּתְגַּרְשָׁה וְהִיא יְכוֹלָה לַחֲזֹר. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן הִקְשָׁה עָלָיו, עַל דַּעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן רִיתָה עָלָיו. דָּבָר אַחֵר, וַיְגָרֶשׁ, הֶרְאָה לוֹ חֻרְבַּן בֵּית הַמִּקְדָּשׁ, הֵיךְ מָה דְּאַתְּ אָמַר (איכה ג, טז): וַיַּגְרֵס בֶּחָצָץ שִׁנָּי. רַבִּי לוּלְיָאנִי בַּר טַבְרִי בְּשֵׁם רַבִּי יִצְחָק אָמַר לְמִגְרָשָׁהּ שֶׁל עֵדֶן גֵּרְשׁוֹ, וְהוֹשִׁיב עָלָיו שׁוֹמְרִים שֶׁיִּשְׁמְרוּ אוֹתוֹ, הֲדָא הוּא דִכְתִיב (ישעיה ה, ו): וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר. 24.2. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 12.6. "... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...", 21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].", 24.2. "... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” ", |
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| 136. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 155 |
| 137. Palestinian Talmud, Horayot, 8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •becker, adam Found in books: Hidary (2017) 109, 110, 111 |
| 138. 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 |
| 139. 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 |
| 140. 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 |
| 141. Marcus Aurelius Emperor of Rome, Meditations, 3.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •psychic adam/eve/body Found in books: Rasimus (2009) 164 |
| 142. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 401 |
| 143. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 430 |
| 144. 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 |
| 145. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 378 |
| 146. 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 |
| 147. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 401, 409 |
| 148. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 155 |
| 149. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan |
| 150. Marcianus of Heraclea, Periplus Maris Exteri, 2.39, 2.42 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •adam of bremen Found in books: Gagné (2020) 398 |
| 151. Hippolytus, Against Noetus, 9.14.1, 10.29.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 |
| 152. Anon., Acts of Philip, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 87 |
153. Tertullian, Against Marcion, 3.11, 4.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 366, 367 | 3.11. All these illusions of an imaginary corporeity in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, Blessed is the womb that bare You, and the paps which You have sucked! Luke 11:27 And how else could they have said that His mother and His brethren were standing without? Luke 8:20 But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregt sometimes, when they are corpulent either from their natural flux or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. Come then, wind up your cavils against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal - in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition in which He manifested His Christ. Since He was the truth, He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, because He was born; and born, because He is in the flesh, and because He is no phantom - it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth. 4.17. And now, on the subject of a loan, when He asks, And if you lend to them of whom you hope to receive, what thank do you have? compare with this the following words of Ezekiel, in which He says of the before-mentioned just man, He has not given his money upon usury, nor will he take any increase - meaning the redundance of interest, which is usury. The first step was to eradicate the fruit of the money lent, the more easily to accustom a man to the loss, should it happen, of the money itself, the interest of which he had learned to lose. Now this, we affirm, was the function of the law as preparatory to the gospel. It was engaged in forming the faith of such as would learn, by gradual stages, for the perfect light of the Christian discipline, through the best precepts of which it was capable, inculcating a benevolence which as yet expressed itself but falteringly. For in the passage of Ezekiel quoted above He says, And you shall restore the pledge of the loan - to him, certainly, who is incapable of repayment, because, as a matter of course, He would not anyhow prescribe the restoration of a pledge to one who was solvent. Much more clearly is it enjoined in Deuteronomy: You shall not sleep upon his pledge; you shall be sure to return to him his garment about sunset, and he shall sleep in his own garment. Deuteronomy 24:12-13 Clearer still is a former passage: You shall remit every debt which your neighbour owes you; and of your brother you shall not require it, because it is called the release of the Lord your God. Deuteronomy 15:2 Now, when He commands that a debt be remitted to a man who shall be unable to pay it (for it is a still stronger argument when He forbids its being asked for from a man who is even able to repay it), what else does He teach than that we should lend to those of whom we cannot receive again, inasmuch as He has imposed so great a loss on lending? And you shall be the children of God. What can be more shameless, than for him to be making us his children, who has not permitted us to make children for ourselves by forbidding marriage? How does he propose to invest his followers with a name which he has already erased? I cannot be the son of a eunuch especially when I have for my Father the same great Being whom the universe claims for its! For is not the Founder of the universe as much a Father, even of all men, as (Marcion's) castrated deity, who is the maker of no existing thing? Even if the Creator had not united male and female, and if He had not allowed any living creature whatever to have children, I yet had this relation to Him before Paradise, before the fall, before the expulsion, before the two became one. I became His son a second time, as soon as He fashioned me with His hands, and gave me motion with His inbreathing. Now again He names me His son, not begetting me into natural life, but into spiritual life. Because, says He, He is kind unto the unthankful and to the evil. Luke 6:35 Well done, Marcion! How cleverly have you withdrawn from Him the showers and the sunshine, that He might not seem to be a Creator! But who is this kind being which hitherto has not been even known? How can he be kind who had previously shown no evidences of such a kindness as this, which consists of the loan to us of sunshine and rain?- who is not destined to receive from the human race (the homage due to that) Creator, - who, up to this very moment, in return for His vast liberality in the gift of the elements, bears with men while they offer to idols, more readily than Himself, the due returns of His graciousness. But God is truly kind even in spiritual blessings. The utterances of the Lord are sweeter than honey and honeycombs. He then has taunted men as ungrateful who deserved to have their gratitude - even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man's ingratitude, because he had used no means to make them grateful. Compassion also does He teach: Be merciful, says He, as your Father also that had mercy upon you. This injunction will be of a piece with, Deal your bread to the hungry; and if he be houseless, bring him into your house; and if you see the naked, cover him; Isaiah 58:7 also with, Judge the fatherless, plead with the widow. Isaiah 1:17 I recognise here that ancient doctrine of Him who prefers mercy to sacrifice. Hosea 6:6 If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? Judge not, and you shall not be judged; condemn not, and you shall not be condemned; forgive, and you shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that you measure withal, it shall be measured to you again. Luke 6:37-38 As it seems to me, this passage announces a retribution proportioned to the merits. But from whom shall come the retribution? If only from men, in that case he teaches a merely human discipline and recompense; and in everything we shall have to obey man: if from the Creator, as the Judge and the Recompenser of merits, then He compels our submission to Him, in whose hands He has placed a retribution which will be acceptable or terrible according as every man shall have judged or condemned, acquitted or dealt with, his neighbour; if from (Marcion's god) himself, he will then exercise a judicial function which Marcion denies. Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But a blind man will lead a blind man into the ditch. Luke 6:39 Some persons believe Marcion. But the disciple is not above his master. Luke 6:40 Apelles ought to have remembered this - a corrector of Marcion, although his disciple. The heretic ought to take the beam out of his own eye, and then he may convict the Christian, should he suspect a mote to be in his eye. Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's. For in applying to these heretics the figurative words which Christ used of men in general, we shall make a much more suitable interpretation of them than if we were to deduce out of them two gods, according to Marcion's grievous exposition. I think that I have the best reason possible for insisting still upon the position which I have all along occupied, that in no passage to be anywhere found has another God been revealed by Christ. I wonder that in this place alone Marcion's hands should have felt benumbed in their adulterating labour. But even robbers have their qualms now and then. There is no wrong-doing without fear, because there is none without a guilty conscience. So long, then, were the Jews cognisant of no other god but Him, beside whom they knew none else; nor did they call upon any other than Him whom alone they knew. This being the case, who will He clearly be that said, Why do you call me Lord, Lord? Luke 6:46 Will it be he who had as yet never been called on, because never yet revealed; or He who was ever regarded as the Lord, because known from the beginning - even the God of the Jews? Who, again, could possibly have added, and do not the things which I say? Could it have been he who was only then doing his best to teach them? Or He who from the beginning had addressed to them His messages both by the law and the prophets? He could then upbraid them with disobedience, even if He had no ground at any time else for His reproof. The fact is, that He who was then imputing to them their ancient obstinacy was none other than He who, before the coming of Christ, had addressed to them these words, This people honours me with their lips, but their heart stands far off from me. Isaiah 29:13 Otherwise, how absurd it were that a new god, a new Christ, the revealer of a new and so grand a religion should denounce as obstinate and disobedient those whom he had never had it in his power to make trial of! |
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154. Tertullian, Against The Valentinians, 27, 29, 38, 37 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 208, 212 | 37. Now listen to some other buffooneries of a master who is a great swell among them, and who has pronounced his dicta with an even priestly authority. They run thus: There comes, says he, before all things Pro-arche, the inconceivable, and indescribable, and nameless, which I for my own part call Monotes (Solitude). With this was associated another power, to which also I give the name of Henotes (Unity). Now, inasmuch as Monotes and Henotes - that is to say, Solitude and Union - were only one being, they produced, and yet not in the way of production, the intellectual, innascible, invisible beginning of all things, which human language has called Monad (Solitude). This has inherent in itself a consubstantial force, which it calls Unity These powers, accordingly, Solitude or Solitariness, and Unity, or Union, propagated all the other emanations of Æons. Wonderful distinction, to be sure! Whatever change Union and Unity may undergo, Solitariness and Solitude is profoundly supreme. Whatever designation you give the power, it is one and the same. |
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| 155. Tertullian, On The Soul, 23.2-23.3, 35.1-35.2, 36.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 117; Williams (2009) 109, 366 |
156. Tertullian, On The Flesh of Christ, 1.6-1.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles •adam, aeons Found in books: Ramelli (2013) 212; Williams (2009) 366 | 20. But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, That which is born in her (not of her) is of the Holy Ghost. Matthew 1:20 But the fact is, if he had meant of her, he must have said in her; for that which was of her, was also in her. The angel's expression, therefore, in her, has precisely the same meaning as the phrase of her. It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, Jacob begot Joseph the husband of Mary, of whom was born Christ. Matthew 1:16 But Paul, too, silences these critics when he says, God sent forth His Son, made of a woman. Galatians 4:4 Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word made rather than born, although the use of the latter expression would have been simpler. But by saying made, he not only confirmed the statement, The Word was made flesh, John 1:14 but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the Psalms indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: You are He that drew me out of my mother's womb. Here is the first point. You are my hope from my mother's breasts; upon You have I been cast from the womb. Here is another point. You are my God from my mother's belly. Here is a third point. Now let us carefully attend to the sense of these passages. You drew me, He says, out of the womb. Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His mother's breasts which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregcy, when the veins convey therefrom the blood of the lower parts to the mamilla, and in the act of transference convert the secretion into the nutritious substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity - spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. |
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| 157. Tertullian, On Monogamy, 17.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, outside of paradise Found in books: Graham (2022) 50 |
| 158. Minucius Felix, Octavius, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •psychic adam/eve/body, class •psychic adam/eve/body, essence Found in books: Rasimus (2009) 253 |
159. Theophilus, To Autolycus, 2.17, 2.24-2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, reentry to paradise •jesus, adam and •tree of knowledge, adam and •adam, expulsion from paradise •adam, outside of paradise Found in books: Graham (2022) 48, 59, 60, 99, 117 | 2.17. And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts [θηρία], from their being hunted [θηρεύεσθαι], not as if they had been made evil or venomous from the first - for nothing was made evil by God, but all things good, yea, very good - but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness. 2.24. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day - plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees - the tree of life and the tree of knowledge - the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food. By the expressions, therefore, out of the ground, and eastwards, the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us - those called Tigris and Euphrates - for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees - manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, till it, no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. 2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. |
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| 160. Lucian, The Sky-Man, 2.36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 747 |
| 161. 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 |
162. Athenagoras, Apology Or Embassy For The Christians, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •psychic adam/eve/body, class •psychic adam/eve/body, essence Found in books: Rasimus (2009) 253 | 3. Three things are alleged against us: atheism, Thyestean feasts, Œdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offenses? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truth's sake. |
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163. Anon., Acts of Thomas, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 | 10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed. |
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| 164. Justin, Dialogue With Trypho, 35.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 109 |
| 165. Justin, First Apology, 1.61.10, 2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 70; Naiden (2013) 293 |
| 166. Irenaeus, Demonstration of The Apostolic Teaching, 11-15, 17-18, 22, 30-33, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 48, 110 |
| 167. Bardaisan, Book of The Laws of The Countries, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 112 |
| 168. Hippolytus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 177 |
| 169. Irenaeus, Refutation of All Heresies, 1.1.1-1.1.2, 1.2.5-1.2.6, 1.5.2-1.5.3, 1.5.5, 1.6.1-1.6.2, 1.7.2, 1.8.5, 1.9.3, 1.11.1, 1.21.4-1.21.5, 1.24.1-1.24.2, 1.26.2, 1.28.1, 1.29-1.31, 1.29.3, 1.30.1-1.30.3, 1.30.5-1.30.15, 1.31.3, 2.14.3-2.14.4, 2.25.2, 2.27.3, 2.28.1-2.28.3, 2.30.3, 2.30.7-2.30.9, 2.33.2, 3.11.7, 3.16.2, 3.16.6, 3.17.3, 3.18.1, 3.18.7, 3.19-3.23, 3.19.1, 3.20.1-3.20.2, 3.21.10, 3.22.3-3.22.4, 3.23.1-3.23.6, 3.24.1-3.24.2, 4.2.7, 4.5.1, 4.5.4, 4.6.1, 4.6.5, 4.11.1, 4.13.1, 4.13.4, 4.14.1, 4.16.1-4.16.5, 4.20.1-4.20.2, 4.20.5-4.20.7, 4.22.1, 4.26.5, 4.30.3, 4.32.1, 4.33.4, 4.33.15, 4.37.1-4.37.7, 4.38.1, 4.39.1, 4.40.3, 4.41.2, 5.1.3, 5.2.3, 5.3.1, 5.5.1-5.5.2, 5.6.1, 5.12.2, 5.13.4, 5.14.1, 5.15.3-5.15.4, 5.16.2-5.16.3, 5.18.3, 5.19-5.22, 5.19.1, 5.20.1-5.20.2, 5.21.1-5.21.3, 5.22.1-5.22.2, 5.23.1, 5.24.4, 5.29.1, 5.30.1-5.30.4, 5.32-5.33, 5.33.4, 5.35.2, 5.36.1-5.36.2, 9.14.1, 10.29.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 163, 164, 176; van den Broek (2013) 175 |
| 170. Irenaeus, Fragments, 52, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001) 101 |
| 171. Alexander of Aphrodisias, Commentaries On Metaphysics, 6.2.1, 11.5-7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe (2007) 90 |
| 172. Clement of Alexandria, Miscellanies, 2.20, 3.89.1, 3.94.3, 3.98.5, 3.103.1, 4.25.156-4.25.157 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 164 |
| 173. Clement of Alexandria, Exhortation To The Greeks, 11.111.1-11.111.3, 12.120.3-12.120.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 190; Ramelli (2013) 136 |
| 174. Clement of Alexandria, Christ The Educator, 3.12.101.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 136 |
| 175. Clement of Alexandria, Excerpts From Theodotus, 38.3, 59.2, 62.1, 80.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •psychic adam/eve/body, christ •psychic adam/eve/body, class •adam, doctrine of two adams Found in books: Beatrice (2013) 70; Rasimus (2009) 234 |
| 176. Nag Hammadi, A Valentinian Exposition, 22.31-22.36, 23.31-23.37, 24.19-24.22, 29.26-29.37, 30.16-30.19, 31.36-31.37, 37.20-37.35, 38.27-38.33, 40.18-40.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles •flesh, adam’s garment of skin •prophets, see under adam, christ, law providence •christ, incarnate in adam Found in books: Williams (2009) 66, 177, 189 |
| 177. Nag Hammadi, Allogenes, 86.20-86.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocalypse of adam Found in books: Bull Lied and Turner (2011) 103 |
| 178. Nag Hammadi, Apocalypse of James, 20.7-22.17, 36.13, 36.14, 36.15, 36.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 80 |
| 179. Nag Hammadi, Apocalypse of Peter, a b c d\n0 14 14 14 0\n1 1470. 1470. 1470 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 31 |
| 180. Nag Hammadi, Eugnostos The Blessed, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 4.16-5.9, 6.14, 7.6, 7.7, 7.8, 7.9, 8.27-9.3, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 46, 143 |
| 181. Nag Hammadi, Melchizedek, 5.2-5.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 109 |
| 182. Pseudo-Justinus, On The Resurrection, a b c d\n0 24 24 24 0 \n1 1.35 1.35 1 35\n2 1 1 1 0 \n3 1.36 1.36 1 36\n4 2628. 2628. 2628 \n5 1.45 1.45 1 45\n6 1.15 1.15 1 15\n7 1.37 1.37 1 37\n8 2.28 2.28 2 28\n9 2.27 2.27 2 27\n10 1.43 1.43 1 43\n11 1.34 1.34 1 34\n12 1.44 1.44 1 44 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 630 |
| 183. Nag Hammadi, The Second Treatise of The Great Seth, 51.4-51.7, 66.7-66.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles •flesh, adam’s garment of skin •prophets, see under adam, christ, law providence Found in books: Williams (2009) 189, 367 |
| 184. Nag Hammadi, The Apocalypse of Adam, 64.6-76.7, 65.26-66.8, 69.19, 69.20, 69.21, 69.22, 69.23, 69.24, 69.25, 72.15-73.29, 75.9, 75.10, 75.11, 75.12, 75.13, 75.14, 75.15, 75.16, 75.17, 75.18, 75.19, 75.20, 75.21, 75.22, 75.23, 75.24, 75.25, 75.26, 75.27, 75.28, 75.29, 75.30, 75.31, 76.8, 76.9, 76.10, 76.11, 76.12, 76.13, 76.14, 76.15, 77.16, 77.17, 77.18, 77.27-82.19, 78.9, 78.10, 78.11, 82.19-83.4, 82.19, 82.20, 82.21-83.4, 83.4, 83.5, 83.6, 83.7, 83.8, 83.8-84.3, 84.4-85.3, 85.3, 85.4, 85.5, 85.6, 85.19, 85.20, 85.21, 85.22, 85.23, 85.24, 85.25, 85.26, 85.27, 85.28, 85.29, 85.30, 85.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bull Lied and Turner (2011) 99; Williams (2009) 81; van den Broek (2013) 188 |
| 185. Nag Hammadi, The Apocalypse of Paul, 24, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 76 |
| 186. Nag Hammadi, Zostrianos, 6.5-6.6, 6.19-6.20, 6.23-6.26, 7.6-7.8, 7.14-7.15, 7.20-7.21, 13.6, 30.4-30.5, 47.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •christology, adam/image- •first man (not named) animatd from on high, see adam first principles Found in books: Rasimus (2009) 182; Williams (2009) 81, 213 |
| 187. Nag Hammadi, The Book of Thomas The Contender, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tree of knowledge, adam and Found in books: Graham (2022) 58 |
| 188. Nag Hammadi, The Tripartite Tractate, 100.3, 100.4, 100.5, 100.6, 100.7, 100.8, 100.9, 100.10, 100.11, 100.12, 100.13, 100.14, 104.4-106.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 142 |
| 189. Nag Hammadi, The Discourse On The Eight And Ninth, 62.4-62.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocalypse of adam Found in books: Bull Lied and Turner (2011) 103 |
| 190. Nag Hammadi, The Three Steles of Seth, 118.24-121.17, 118.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 182 |
| 191. Nag Hammadi, The Gospel of Philip, 53.14, 53.15, 60.26, 60.27, 60.28, 60.29, 60.30, 60.31, 60.32, 61.29, 61.30, 61.31, 67.9, 67.10, 67.11, 67.12, 67.13, 67.14, 67.15, 67.16, 67.17, 67.18, 67.19, 67.20, 67.21, 67.22, 67.23, 67.24, 67.25, 67.26, 67.27, 69.1-70.3, 74.12, 74.13, 74.14, 74.15, 74.16, 74.17, 74.18, 74.19, 74.20, 74.21, 74.22, 74.23, 74.24, 76.36, 82.23, 82.24, 82.25, 82.26, 82.27, 82.28, 82.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 230 |
| 192. Nag Hammadi, The Gospel of Thomas, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 212 |
| 193. Nag Hammadi, The Gospel of Truth, 31.36-32.14, 36.35, 43.10, 43.11, 43.12, 43.13, 43.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022) 58 |
| 194. Nag Hammadi, The Hypostasis of The Archons, 30-90.1, 86.27-87.23, 87.11, 87.12, 87.13, 87.14, 87.15, 87.16, 87.17, 87.18, 87.19, 87.20, 87.21, 87.22, 87.23, 87.24, 87.25, 87.26, 87.26-88.19, 87.27, 87.28, 87.29, 87.30, 87.31, 87.32, 87.33, 88.3, 88.4, 88.5, 88.6, 88.7, 88.8, 88.9, 88.10, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 88.17, 88.18, 88.19, 88.20, 88.21, 88.22, 88.23, 88.24, 88.29, 88.30, 89, 89.4, 89.5, 89.6, 89.7, 89.8, 89.9, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.28, 89.29, 89.31, 89.31-90.12, 89.32, 90.6, 90.11, 90.12, 90.13, 90.14, 90.15, 90.16, 90.17, 90.18, 90.19, 90.30, 90.31, 90.32, 90.33, 90.34-91.3, 90.34, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.11, 93.2, 94.5, 94.28, 94.29, 94.30, 94.31, 94.32, 94.33, 94.34, 94.35, 94.36, 94.37, 94.38, 94.39, 95.4, 95.5, 95.6, 95.7, 95.8, 95.9, 95.10, 95.11, 95.12, 95.13, 95.13-96.3, 95.17, 95.18, 95.19, 95.20, 95.21, 95.22, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 95.34, 95.35-96.3, 96.11, 96.12, 96.13, 96.14, 96.15, 96.19, 96.20, 96.21, 96.22, 96.23, 96.24, 96.25, 96.26, 96.27, 96.28, 96.29, 96.30, 96.31, 96.32, 96.32-97.23, 96.33, 96.34, 97.1, 97.2, 97.3, 97.4, 97.5, 97.6, 97.7, 97.8, 97.9, 97.18, 97.19, 97.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 66 |
| 195. Lactantius, Deaths of The Persecutors, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 750 |
| 196. Nag Hammadi, The Letter of Peter To Philip, 136.16-136.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •flesh, adam’s garment of skin •prophets, see under adam, christ, law providence Found in books: Williams (2009) 189 |
| 197. Nag Hammadi, The Sophia of Jesus Christ, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 85.17, 85.18, 85.19, 85.20, 85.21, 93.16, 93.17, 93.18, 93.19, 93.20, 93.21, 93.22, 93.23, 93.24, 94.1, 95.19, 96.15, 98.10, 100.20-106.24, 102.3, 102.4, 102.20-103.1, 107.15-108.4, 114.14, 117.15-118.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 46 |
| 198. Nag Hammadi, On The Origin of The World, 97.24-98.11, 98.11-123.2, 101.24-102.2, 102.15, 102.16, 102.17, 102.18, 102.19, 102.20, 102.21, 102.22, 103.2, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 103.16, 103.17, 103.18, 103.19, 103.20, 103.21, 103.22, 103.23, 103.24, 103.25, 103.26, 103.27, 103.28, 103.29, 103.30, 103.31, 103.32, 103.32-107.17, 103.32-106.19, 104.4, 104.5, 104.17, 104.18, 104.19, 104.19-107.1, 104.20, 104.21, 104.22, 104.23, 104.24, 104.25, 104.26, 104.27, 104.28, 104.29, 104.30, 104.31, 105.4, 105.5, 105.6, 105.7, 105.8, 105.10, 105.11, 105.12, 105.25, 105.26, 105.27, 105.28, 105.29, 105.30, 105.31, 106.5, 106.6, 106.7, 106.8, 106.9, 106.10, 106.11, 106.12, 106.13, 106.14, 106.15, 106.27-107.1, 106.27-107.14, 107.4, 107.5, 107.6, 107.7, 107.8, 107.9, 107.10, 107.11, 107.12, 107.13, 107.14, 107.17-108.10, 107.17-109.1, 107.34, 108.2-112.25, 108.2, 108.2-112.29, 108.3, 108.4, 108.5, 108.6, 108.7, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15, 108.16, 108.17, 108.18, 108.19, 108.20, 108.21, 108.22, 108.23, 108.24, 108.25, 110.7, 110.8, 110.9, 110.10, 110.11, 110.12, 110.13, 110.14, 110.15, 110.16, 110.17, 110.18, 110.18-111.2, 110.27, 110.28, 110.29, 111.29-112.22, 111.29-116.8, 113.5, 113.6, 113.7, 113.8, 113.9, 113.10, 113.10-114.15, 113.11, 113.12, 113.12-114.15, 114.15, 114.16, 114.17, 114.18, 114.19, 114.20, 114.29-115.11, 114.36-115.1, 115.5, 115.6, 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, 115.28, 115.29, 115.30-116.8, 115.30, 115.30-116.33, 115.30-116.9, 115.31, 115.32, 115.33, 115.34, 116.8-117.15, 116.28, 116.29, 116.30, 116.31, 116.32, 117.7, 117.17, 117.18, 117.28-118.2, 117.28, 117.29, 117.30, 117.31, 117.32, 117.33, 117.34, 117.35, 117.36, 118.13, 118.24-119.19, 118.24, 118.25, 118.25-119.19, 118.26, 118.27, 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, 120.25-121.5, 120.29, 120.30, 120.31, 120.32, 120.33, 121.27, 121.28, 121.29, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35, 122.6, 122.7, 122.8, 122.9, 122.10, 122.11, 122.12, 122.13, 122.14, 122.15, 122.16, 122.17, 122.18, 122.19, 122.20, 122.24, 122.25, 122.26, 123.2, 123.3, 123.4, 123.5, 123.6, 123.7, 123.8, 123.9, 123.10, 123.11, 123.12, 123.13, 123.14, 123.15, 123.16, 123.17, 123.18, 123.19, 123.20, 123.21, 123.22, 123.23, 123.24, 123.25, 123.26, 123.27, 123.28, 123.29, 123.30, 123.31, 123.32-127.17, 124.5, 124.6, 124.7, 124.8, 124.9, 124.10, 124.11, 124.12, 124.13, 124.14, 124.15, 124.16, 124.17, 124.18, 124.19, 124.20, 124.21, 124.22, 124.23, 124.24, 124.25, 124.26, 124.27, 124.28, 124.29, 124.30, 124.31, 124.32, 124.33, 125.3, 125.4, 125.5, 125.6, 125.7, 125.11, 125.12, 125.14, 125.15, 125.16, 125.17, 125.18, 125.19, 127.5, 127.6, 127.7, 127.8, 127.9, 127.10, 127.11, 127.12, 127.13, 127.14, 127.15, 127.16, 127.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 137; van den Broek (2013) 216 |
| 199. Nag Hammadi, The Exegesis On The Soul, 132.12-132.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, gives divine oracle Found in books: Williams (2009) 230 |
| 200. Origen, Fragments On Psalms 1-150, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 17 |
| 201. Origen, Homilies On Luke, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 17 |
| 202. Origen, Fragments On Luke, 125 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 209 |
| 203. Origen, Homilies On Exodus, 6.9, 6.1310. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 161 |
| 204. Origen, Homilies On Ezekiel, 1.3, 6.9, 6.1310. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 161 |
| 205. Origen, Homilies On Numbers, 7.1, 22.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, end of •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 182; Ramelli (2013) 209 |
206. 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 |
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| 207. Origen, On Jeremiah (Homilies 1-11), 1.15-16188., 1.1657.147., 5.4, 5.5, 5.14, 20.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 208. Origen, Homilies On Joshua, 7.4, 15.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, end of •life of adam and eve Found in books: Ramelli (2013) 77, 158 |
| 209. Origen, Homilies On Judges, 3.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 158 |
| 210. Origen, Selecta In Ezechielem (Fragmenta E Catenis), 16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 165 |
| 211. Origen, Selections On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 161 |
| 212. Papyri, Papyri Graecae Magicae, 1.87, 3.1-3.164 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007) 93 |
213. Diogenes Laertius, Lives of The Philosophers, 6.2, 6.15, 9.55 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall •beresford, adam Found in books: Sorabji (2000) 197; Wolfsdorf (2020) 89 | 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. 9.55. The works of his which survive are these:The Art of Controversy.of Wrestling.On Mathematics.of the State.of Ambition.of Virtues.of the Ancient Order of Things.On the Dwellers in Hades.of the Misdeeds of Mankind.A Book of Precepts.of Forensic Speech for a Fee, two books of opposing arguments.This is the list of his works. Moreover there is a dialogue which Plato wrote upon him.Philochorus says that, when he was on a voyage to Sicily, his ship went down, and that Euripides hints at this in his Ixion. According to some his death occurred, when he was on a journey, at nearly ninety years of age, |
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| 214. 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 |
| 215. 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 |
| 216. Athanasius, Life of Anthony, 9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •religious identity, and aural imagination in testament of adam Found in books: Ashbrook Harvey et al (2015) 65 |
| 217. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 3.54 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 236 |
| 218. Anon., Pistis Sophia, 1.30-2.82, 1.59, 2.75, 2.76, 2.77, 2.78, 2.79, 2.80, 2.81, 2.82, 3.131, 3.132, 3.135, 4.139, 4.140 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 316 |
219. 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. |
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| 220. Babylonian Talmud, Yoma, 1.4, 2.3, 4.7 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 419, 432 |
221. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006) 700| 57b. נהרג עליו,אשכח ר' יעקב בר אחא דהוה כתיב בספר אגדתא דבי רב בן נח נהרג בדיין א' ובעד אחד שלא בהתראה מפי איש ולא מפי אשה ואפילו קרוב משום רבי ישמעאל אמרו אף על העוברין,מנהני מילי אמר רב יהודה דאמר קרא (בראשית ט, ה) אך את דמכם לנפשותיכם אדרוש אפילו בדיין אחד,(בראשית ט, ה) מיד כל חיה אפילו שלא בהתראה (בראשית ט, ה) אדרשנו ומיד האדם אפילו בעד אחד (בראשית ט, ה) מיד איש ולא מיד אשה אחיו אפילו קרוב,משום רבי ישמעאל אמרו אף על העוברין מאי טעמיה דרבי ישמעאל דכתיב (בראשית ט, ו) שופך דם האדם באדם דמו ישפך איזהו אדם שהוא באדם הוי אומר זה עובר שבמעי אמו,ותנא קמא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק ושדי ליה האי באדם אסיפיה דקרא ודרוש ביה הכי באדם דמו ישפך איזהו שפיכות דמים של אדם שהוא בגופו של אדם הוי אומר זה חנק,מתיב רב המנונא ואשה לא מפקדה והכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו',הוא מותיב לה והוא מפרק לה בניו לדין ביתו לצדקה,אמר ליה רב אויא סבא לרב פפא אימא בת נח שהרגה לא תיהרג מיד איש ולא מיד אשה כתיב אמר ליה הכי אמר רב יהודה שופך דם האדם מכל מקום,אימא בת נח שזינתה לא תיהרג דכתיב (בראשית ב, כד) על כן יעזב איש ולא אשה א"ל הכי אמר רב יהודה (בראשית ב, כד) והיו לבשר אחד הדר ערבינהו קרא,ת"ר איש מה תלמוד לומר (ויקרא יח, ו) איש איש לרבות את הכותים שמוזהרין על העריות כישראל,והא מהכא נפקא מהתם נפקא לאמר זה גילוי עריות,התם בעריות דידהו והכא בעריות דידן דקתני סיפא בא על עריות ישראל נידון בדיני ישראל,למאי הלכתא אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,מגרע גרע,אלא א"ר יוחנן לא נצרכה אלא לנערה המאורסה דלדידהו לית להו דדיינינן להו בדינא דידן,אבל אשת איש בדינא דידהו דיינינן להו והתניא בא על נערה המאורסה נידון בסקילה על אשת איש נידון בחנק ואי בדינא דידהו סייף הוא,אמר רב נחמן בר יצחק מאי אשת איש דקתני כגון שנכנסה לחופה ולא נבעלה דלדידהו לית להו דיינינן להו בדינא דידן,דתני ר' חנינא בעולת בעל יש להן נכנסה לחופה ולא נבעלה אין להן,תניא כוותיה דר' יוחנן כל ערוה שב"ד של ישראל ממיתין עליה בן נח מוזהר עליה אין ב"ד של ישראל ממיתין עליה אין בן נח מוזהר עליה דברי רבי מאיר וחכמים אומרים הרבה עריות יש שאין בית דין של ישראל ממיתין עליהן ובן נח מוזהר עליהן,בא על עריות ישראל נידון בדיני ישראל בא על עריות בן נח נידון בדיני בן נח ואנו אין לנו אלא נערה המאורסה בלבד,ונחשוב נמי נכנסה לחופה ולא נבעלה האי תנא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק אידי ואידי חנק הוא,וסבר רבי מאיר כל ערוה שבית דין של ישראל ממיתין עליה בן נח מוזהר עליה והא תניא גר | 57b. he b is executed for /b killing b him /b even though he acted in self-defense, and a descendant of Noah is also killed for this.,§ b Rabbi Ya’akov bar Aḥa found that it was written in a book of i Aggadot /i in the study hall of Rav: /b Contrary to the i halakha /i with regard to a Jew, b a descendant of Noah is executed on the basis of /b the verdict of even b one judge, and by /b the testimony of even b one witness, /b and b without /b being given b forewarning /b before committing the transgression. He can be judged or testified against only b by the mouth of a man and not by the mouth of a woman; but even a relative /b may judge his case or testify against him. The Sages b said in the name of Rabbi Yishmael /b that a descendant of Noah is executed b even for /b killing b fetuses. /b ,The Gemara asks: b From where are these matters /b derived? b Rav Yehuda says: /b They are derived from that b which the verse states: /b “And b your blood of your lives I will require; /b at the hand of every animal I will require it; and at the hand of man, even at the hand of every man’s brother, I will require the life of man” (Genesis 9:5). It is derived from the term “I will require,” which is stated in the singular, that a descendant of Noah is executed b on the basis /b of the verdict of b even one judge. /b ,It is derived from the phrase b “at the hand of every animal” /b that one is executed b even without forewarning, /b as an animal certainly cannot forewarn someone. It is derived from the phrase b “I will require it; and at the hand of man,” /b with “I” stated in the singular, that the sentence is issued b on the basis /b of the testimony of b even one witness. /b It is derived from the phrase b “at the hand of every man,” /b that the judgment and testimony must be at the hand of a man, b but not at the hand of a woman. /b It is derived from the term b “his brother” /b that the testimony of the witness is accepted b even /b if he is b a relative /b of the defendant.,It is stated in that book of i Aggadot /i that the Sages b said in the name of Rabbi Yishmael: /b A descendant of Noah is executed b even for /b killing b fetuses. /b The Gemara asks: b What is the reason /b for the opinion b of Rabbi Yishmael? /b The Gemara answers: It is derived from that b which is written: “One who sheds the blood of a person, by a person [ i ba’adam /i ] his blood shall be shed” /b (Genesis 9:6). The word i ba’adam /i literally means: In a person, and is interpreted homiletically: b What is a person that is in a person? You must say: This is a fetus that is in its mother’s womb. /b Accordingly, a descendant of Noah is liable for killing a fetus.,The Gemara comments: b And the first i tanna /i , /b who does not derive the i halakha /i concerning fetuses, b is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation. And /b he interprets this verse as follows: b Cast, /b i.e., redirect, b this /b term: b “In a person,” /b and explain it b with regard to the latter /b part b of the verse, and interpret it homiletically like this: “In a person, his blood shall be shed.” /b In b what /b manner b is a person’s blood shed while it is in /b the b person’s body, /b without external bleeding? b You must say /b that b this is strangulation. /b It is therefore derived that the execution of a descendant of Noah is by strangulation., b Rav Hamnuna raises an objection /b to the statement in the book of i Aggadot /i that a descendant of Noah can be judged or testified against only by a man and not by a woman: b And is a woman /b who is a descendant of Noah b not commanded /b to establish courts of judgment? b But isn’t it written /b with regard to Abraham, who at that point had the status of a descendant of Noah: b “For I have known him, to the end that he may command /b his sons and his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19). The word “household” is referring to the women, indicating that they are also commanded to execute justice., b He raises the objection and he resolves it: /b Abraham commanded b his sons to /b carry out b justice, /b whereas b his household, /b the women in his family, he commanded b to /b give b charity; /b the Hebrew word for righteousness [ i tzedek /i ] can also mean charity [ i tzedaka /i ]., b Rav Avya the Elder said to Rav Pappa: /b Why not b say /b that b a female descendant of Noah who killed /b someone b should not be executed; /b as b it is written: “At the hand of every man,” and not “at the hand of every woman”? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b It is derived from the phrase b “one who sheds the blood of a person” /b that one who murders is liable to be executed b in any case, /b whether that person is male or female.,Rav Avya asked further: Why not b say /b that b a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave /b his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, b but not a woman? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b At the end of the verse it states: b “And they shall be one flesh.” The verse then combines /b men and women, indicating that the same i halakha /i applies to both.,§ b The Sages taught /b in a i baraita /i with regard to the verse: “No one [ i ish ish /i ] shall approach any that is kin to him, to uncover their nakedness” (Leviticus 18:6): The verse could have stated: b One [ i ish /i ] /b shall not approach. b Why /b must b the verse state “no one”? /b It is b to include the gentiles, who are prohibited from /b engaging in b forbidden sexual relations, as Jews /b are.,The Gemara asks: b But is it derived from here? It is derived from there, /b from the verse that was already interpreted as teaching this i halakha /i : “And the Lord God commanded the man, b saying” /b (Genesis 2:16), b this /b alludes to b forbidden sexual relations /b (see 56b).,The Gemara answers: b There, /b the verse is referring b to their /b women, gentiles, b with whom relations are forbidden. And here /b it is referring b to our /b women, Jews, b with whom relations are forbidden. /b In other words, a gentile who engages in intercourse with a married Jewish woman is liable. b As it is taught in the latter clause /b of the i baraita /i : If a gentile b engages in intercourse with those Jewish /b women b with whom relations are forbidden, /b i.e., a married Jewish woman, b he is judged according to the i halakhot /i of the Jews. /b ,The Gemara asks: b With regard to what i halakha /i /b is this gentile judged according to the i halakhot /i of the Jews? b Rav Naḥman says /b that b Rabba bar Avuh says: /b The statement of the i baraita /i b is necessary only /b to teach these i halakhot /i : That he must be judged b by a Sanhedrin, and /b that he is punished only if two b witnesses /b testify concerning him, b and /b only if he was issued b a forewarning /b before his transgression.,The Gemara asks: Should the i halakha /i of a gentile who engaged in intercourse with a forbidden Jewish woman be b less /b stringent than that of a gentile who engaged in intercourse with a forbidden gentile woman, in which case these conditions do not apply?, b Rather, Rabbi Yoḥa says: /b The statement of the i baraita /i b is necessary only to /b teach the i halakha /i in the case of a gentile who engages in intercourse with b a betrothed young /b Jewish b woman, which /b does b not /b apply b to /b gentiles. By i halakha /i , only marriage applies to gentiles, not betrothal. Therefore, b we judge them according to our i halakha /i /b in that case.,The Gemara asks: b And /b with regard to gentiles who engage in intercourse with b a married /b Jewish b woman, do we judge them according to their i halakha /i ? But isn’t it taught /b in a i baraita /i : If a gentile b engages in intercourse with a betrothed young /b Jewish b woman, he is punished by stoning; /b if he engages in intercourse b with a married /b Jewish b woman he is punished by strangulation? /b The Gemara explains its question: b And if /b they are judged b according to their i halakha /i , /b he would b be /b executed by the b sword. /b , b Rav Naḥman bar Yitzḥak says: What /b is the meaning of the phrase: b A married woman, which /b the i tanna /i b teaches? /b It is referring to a case b where /b the woman b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband, in which case she is considered married according to the i halakhot /i that apply to Jews but not according to the i halakhot /i that apply to gentiles. b Since with regard to /b gentiles, marriage has b not /b yet taken effect, b we judge them according to our i halakhot /i . /b Therefore, a gentile who engages in intercourse with such a Jewish woman is executed by strangulation., b As Rabbi Ḥanina teaches: /b Gentiles can b have /b the status of a married woman b who has engaged in intercourse with her husband, /b i.e., such a woman is considered married according to their laws, but b they cannot have /b the status of a married woman b who has entered the wedding canopy but has not engaged in intercourse /b with her husband., b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Any forbidden sexual relations for which a Jewish court administers capital punishment are prohibited to a descendant of Noah, /b and any forbidden sexual relations b for which a Jewish court does not administer capital punishment are not prohibited to a descendant of Noah; /b this is b the statement of Rabbi Meir. And the Rabbis say: There are many /b types of b forbidden sexual relations for which a Jewish court does not administer capital punishment and are /b nevertheless b prohibited to a descendant of Noah. /b ,If a gentile b engages in intercourse with those Jews with whom relations are forbidden, he is judged according to the i halakhot /i of the Jews. /b If he b engages in intercourse with those descendants of Noah with whom relations are forbidden, he is judged according to the i halakhot /i of the descendants of Noah. And we have only /b the case of b a betrothed young woman /b as a case where a gentile is judged according to the i halakhot /i of the Jews, in accordance with the opinion of Rabbi Yoḥa.,The Gemara suggests: b And let /b the i tanna /i b also count /b the case of a woman who b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband. The Gemara explains: b This i tanna /i is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation, /b and since the punishment in Jewish i halakha /i for engaging in intercourse with a married woman is also strangulation, both b this /b punishment b and that /b punishment are b strangulation; /b there is no difference between the i halakha /i for Jews and the i halakha /i for gentiles in such a case.,With regard to the opinion of Rabbi Meir stated in the first clause of the i baraita /i , the Gemara asks: b And does Rabbi Meir hold /b that b any forbidden sexual relations for which a Jewish court administers capital punishment is prohibited to a descendant of Noah? But isn’t it taught /b in a i baraita /i : With regard to b a convert /b |
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222. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •psychic adam/eve/body Found in books: Rasimus (2009) 163| 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” /b which indicates that he spanned the entire length of the world. b Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary. |
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| 223. Origen, Fragments On Ephesians, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 165 |
| 224. Origen, Exhortation To Martyrdom, a b c d\n0 13 143.151. 13 143.151. 13 143 151 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons •adam, end of Found in books: Ramelli (2013) 324 |
| 225. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019) 401, 423 |
| 226. Origen, On First Principles, 1.3.8, 1.7.4, 2.1.2180., 2.3.4, 2.6.7, 2.9.6, 3.1.17177., 3.1.12.15200., 3.1.12, 3.1.13, 3.1, 3.3.4, 3.3.5, 3.5, 3.5.7194.200.219., 4.2.3, 4.3169., 640.657., 771 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 203 |
| 227. Eusebius of Caesarea, Commentary On Isaiah, a b c d\n0 1.85 13. 1.85 13. 1 85 13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 322 |
228. Eusebius of Caesarea, Ecclesiastical History, 3.27.4, 4.7.9-4.7.11, 4.29.1-4.29.3, 4.29.6, 5.1, 5.13.1-5.13.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christ, incarnate in adam •first man (not named) animatd from on high, see adam first principles •adam, not saved •sexual situation of first humans, sin of adam and eve, nature of •psychic adam/eve/body, class •psychic adam/eve/body, essence Found in books: Beatrice (2013) 194; Rasimus (2009) 253; Williams (2009) 109, 133, 366, 367, 377 | 3.27.4. These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest. 4.7.9. Irenaeus also writes that Carpocrates was a contemporary of these men, and that he was the father of another heresy, called the heresy of the Gnostics, who did not wish to transmit any longer the magic arts of Simon, as that one had done, in secret, but openly. For they boasted — as of something great — of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies; and in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct. 4.7.10. Thus it came to pass that the maligt demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians. 4.7.11. In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts. 4.29.1. He is the one whose words we quoted a little above in regard to that admirable man, Justin, and whom we stated to have been a disciple of the martyr. Irenaeus declares this in the first book of his work Against Heresies, where he writes as follows concerning both him and his heresy: 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. 4.29.3. But this has been only recently discovered by them, a certain Tatian being the first to introduce this blasphemy. He was a hearer of Justin, and expressed no such opinion while he was with him, but after the martyrdom of the latter he left the Church, and becoming exalted with the thought of being a teacher, and puffed up with the idea that he was superior to others, he established a peculiar type of doctrine of his own, inventing certain invisible aeons like the followers of Valentinus, while, like Marcion and Saturninus, he pronounced marriage to be corruption and fornication. His argument against the salvation of Adam, however, he devised for himself. Irenaeus at that time wrote thus. 4.29.6. But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron, and which is still in the hands of some. But they say that he ventured to paraphrase certain words of the apostle, in order to improve their style. 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.2. But hear what he writes:Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon. 5.13.3. But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. 5.13.5. The same author writes that he engaged in conversation with Apelles. He speaks as follows:For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does. 5.13.6. Then, after stating fully his own opinion, he adds:When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. 5.13.7. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught. 5.13.8. In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian. And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to give in a work of his own solutions of Tatian's problems. There is also extant a Commentary of his on the Hexaemeron. |
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| 229. Origen, Dialogue With Heraclides, 21, 19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 209 |
| 230. Eusebius of Caesarea, Preparation For The Gospel, 7.8, 8.10.2, 8.10.4-8.10.5, 10.9, 12.8.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •enos, adam vs. •adam kamesar •prophets, see under adam, christ, law providence •adam and eve Found in books: Birnbaum and Dillon (2020) 163; Bloch (2022) 161; Rohmann (2016) 84; Williams (2009) 10 |
| 231. Eusebius of Caesarea, Commentary On Psalms, 54(55) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 418 |
| 232. Eusebius of Caesarea, Contra Marcellam, 2.4, 2.4.1, 2.4.9-2.4.10, 2.4.12-2.4.14, 2.4.18-2.4.22, 2.4.28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 324 |
| 233. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.45-1.47, 1.70-1.71 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 |
| 234. Pseudo Clementine Literature, Homilies, 3.19-3.22, 3.20.2, 11.26.1, 11.28.4, 17.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christology, adam/image- •christ, incarnate in adam •adam, doctrine of two adams •adam, see first man adda(n) Found in books: Beatrice (2013) 70; Rasimus (2009) 177; Williams (2009) 43, 133 |
| 235. 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 |
| 236. Origen, Commentary On Romans, 2.13.27, 3.9, 3.10.3, 4.7, 5.10.235-5.10.236, 8.13.9, 9.38, 10.9.12-10.9.14, 10.31.3-10.31.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 203 |
237. Origen, Commentary On John, 2.1, 2.14, 3.10.3, 10.42.291, 13.3, 32.3.30-32.3.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 165 | 2.14. We have been discussing certain things which are opposite, and what has been said of them may serve to suggest what has been omitted. We are speaking of life and the light of men, and the opposite to life is death; the opposite to the light of men, the darkness of men. It is therefore plain that he who is in the darkness of men is in death, and that he who works the works of death is nowhere but in darkness. But he who is mindful of God, if we consider what it is to be mindful of Him, is not in death, according to the saying, In death there is no one who remembers You. Are the darkness of men, and death, such as they are by nature? On this point we have another passage, Ephesians 5:8 We were once darkness, but now light in the Lord, even if we be now in the fullest sense saints and spiritual persons. Thus he who was once darkness has become, like Paul, capable of being light in the Lord. Some consider that some natures are spiritual from the first, such as those of Paul and the holy Apostles; but I scarcely see how to reconcile with such a view, what the above text tells us, that the spiritual person was once darkness and afterwards became light. For if the spiritual was once darkness what can the earthy have been? But if it is true that darkness became light, as in the text, how is it unreasonable to suppose that all darkness is capable of becoming light? Had not Paul said, We were once in darkness, but now are we light in the Lord, and thus implied of those whom they consider to be naturally lost, that they were darkness, or are darkness still, the hypothesis about the different natures might have been admissible. But Paul distinctly says that he had once been darkness but was now light in the Lord, which implies the possibility that darkness should turn into light. But he who perceives the possibility of a change on each side for the better or for the worse, will not find it hard to gain an insight into every darkness of men, or into that death which consists in the darkness of men. |
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| 238. Origen, Commentary On Romans, 2.13.27, 3.9, 3.10.3, 4.7, 5.10.235-5.10.236, 8.13.9, 9.38, 10.9.12-10.9.14, 10.31.3-10.31.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 203 |
| 239. Origen, Commentary On Romans, 2.13.27, 3.9, 3.10.3, 4.7, 5.10.235-5.10.236, 8.13.9, 9.38, 10.9.12-10.9.14, 10.31.3-10.31.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 190 |
| 240. Origen, Commentary On Matthew, 13.2.163, 15.24.21, 15.31149., 16.18.144, 17.15, 17.33, 17.1916.18.189. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 165 |
| 241. Origen, Against Celsus, 4.11, 4.12, 4.40, 4.67-689., 5.2, 5.62, 6.7, 6.12.2, 6.12.1, 6.12.20, 6.12.22, 6.12.21, 6.12.19, 6.12.3, 6.12.16, 6.12.5, 6.12.6, 6.12.7, 6.12.8, 6.12.9, 6.12.4, 6.12.11, 6.12.12, 6.12.13, 6.12.14, 6.12.15, 6.12.18, 6.12.17, 6.12.10, 6.13, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.31.43, 6.32, 6.33, 6.34, 6.35, 7.46.42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016) 84 |
| 242. Origen, On Prayer, 27.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 177 |
| 243. Origen, Commentary On The Song of Songs, 3.13.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 165 |
| 244. 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 |
| 245. John Chrysostom, Johannes Chrysostomos, 1.8.54-1.8.59 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 551 |
| 246. John Chrysostom, De Virginitate, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 551 |
| 247. Augustine, Contra Duas Epistolas Pelagianorum, 4.4.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 110 |
| 248. John Chrysostom, In Sanctum Pascha, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 566 |
| 249. Augustine, Reply To Faustus, 5.7, 11.4, 14.3-14.4, 19.3, 22.27, 22.78, 22.92 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve •pelagianism (pelagian movement), adam’s example in •semi-pelagianism, “seminal identity” of adam and humanity •book of adam and eve •adam and eve, creation of Found in books: Beatrice (2013) 110; Nisula (2012) 83, 93, 206, 228; Richter et al. (2015) 83 |
250. 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. |
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| 251. Augustine, Against Julian, 1.3.10, 2.6.16, 2.56, 2.83, 2.85, 2.88, 2.179, 4.1, 4.4.34, 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, 5.5.23, 5.47, 6.7.20, 6.12.39, 6.22, 6.24.9, 6.48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity •julian of eclanum, bishop, pelagian opponent of augustine, by what mechanism can adam's act of will have resulted in genetic transmission of original sin? •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 •adam, aeons •adam, doctrine of two adams Found in books: Beatrice (2013) 69, 102, 146, 147; Nisula (2012) 118, 122, 124, 131, 255; Ramelli (2013) 671; Sorabji (2000) 406, 407, 416 |
| 252. 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 |
| 253. 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 |
| 254. 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 |
| 255. 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 |
| 256. Augustine, On Genesis Against The Manichaeans, 2.21.32, 6.9, 6.25, 10.11, 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 •semi-pelagianism, “seminal identity” of adam and humanity •concupiscence, as punishment for adam's arrogance •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 41, 43, 100, 111; Sorabji (2000) 406 |
| 257. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.3.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 671 |
| 258. 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 |
| 259. 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 |
| 260. John Chrysostom, Laus Diodori Episcopi, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 549 |
| 261. Evagrius Ponticus, Scholia In Proverbia (Fragmenta E Catenis), 101.16, 104.25, 108.9, 119.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 489 |
| 262. Didymus, Fragmenta In Job, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 294 |
263. 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. |
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264. Pseudo Clementine Literature, Recognitions, 1.45-1.47, 1.70-1.71 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 | 1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God. |
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| 265. Anon., Apostolic Constitutions, 3.16.2, 6.6.3, 6.9.3-6.9.4, 7.23.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •psychic adam/eve/body, class •adam, see first man adda(n) •christ, incarnate in adam Found in books: Rasimus (2009) 251; Williams (2009) 43, 66 |
| 266. Methodius of Olympus, Symposium, 3.3, 9.2270., 10.3 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 763 |
| 267. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 197 |
| 268. Theodoret of Cyrus, Compendium Against Heresies, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 72, 163 |
| 269. Didymus, Comm. In Eccl., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 294 |
| 270. Didymus, Commonatrii In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 294 |
| 271. Didymus, Commentarii In Zachariam, 1.65, 2.37, 3.183 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, aeons •adam, end of Found in books: Ramelli (2013) 291, 294 |
| 272. Augustine, De Nuptiis Et Concupiscentia, 1.6.7, 1.24.27, 2.5.15, 2.9.22, 2.30.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •concupiscence, as punishment for adam's arrogance •semi-pelagianism, “seminal identity” of adam and humanity •julian of eclanum, bishop, pelagian opponent of augustine, by what mechanism can adam's act of will have resulted in genetic transmission of original sin? Found in books: Beatrice (2013) 42, 69; Sorabji (2000) 416 |
| 273. Didymus, Fragmenta In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 294 |
| 274. Didymus, In Ep. Canonicas Brevis Enarratio, 44, 68, 8-9, 27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 300 |
| 275. Didymus, In Genesim, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 300 |
| 276. 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 |
| 277. John Chrysostom, Homilies On Philemon, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 549 |
| 278. Ambrosiaster, Quaest., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •adam, doctrine of two adams Found in books: Beatrice (2013) 138, 139 |
| 279. Ambrosiaster, Commentary On Romans, 4.4, 5.12, 5.14-5.15, 5.18, 8.12, 9.23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 137, 138 |
| 280. Augustine, Adnotationum In Iob Libri Unus, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 350 |
| 281. Augustine, Contra Donatistas, 12.17, 14.26.1-14.26.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, end of •adam, and eve Found in books: Ramelli (2013) 155, 811 |
282. 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 •pelagianism (pelagian movement), adam’s example in •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. |
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| 283. Augustine, Retractiones, 1.7.6, 1.13.5, 1.15.6, 1.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons •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; Ramelli (2013) 673 |
| 284. Ambrose, Apologia Altera Prophetae David, 12.71 (4th cent. CE - 4th cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 147 |
| 285. Ambrose, Commentary On Colossians, 3.11.4-3.11.5, 4.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, authority over eve of •adam, creation of Found in books: Lunn-Rockliffe (2007) 92, 93, 105 |
| 286. Ambrose, On Paradise, 13.67 (4th cent. CE - 4th cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 146 |
| 287. 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 |
| 288. Ambrose, On Faith, To Gratian Augustus, 5.12.1, 6.15.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, creation of •adam, authority over eve of Found in books: Lunn-Rockliffe (2007) 91, 105 |
| 289. Ephrem, Hymns On Paradise, 12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337 |
| 290. 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 |
| 291. Basil of Caesarea, Homilia Exhortatoria Ad Sanctum Baptisma, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 350 |
| 292. Ephrem, Hymns On Virginity, 12.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 337 |
| 293. Augustine, Sermons, 56.9.13, 246.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 48, 69 |
| 294. Evagrius Ponticus, Chapters To Monks, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 489 |
295. Augustine, The City of God, 12.22, 13.12-13.14, 14.13, 14.17-14.21, 14.23-14.24, 16.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •concupiscence, as punishment for adam's arrogance •semi-pelagianism, “seminal identity” of adam and humanity •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, 42, 43, 69; Radicke (2022) 516; Rohmann (2016) 276; Sorabji (2000) 406, 407 | 12.22. And God was not ignorant that man would sin, and that, being himself made subject now to death, he would propagate men doomed to die, and that these mortals would run to such enormities in sin, that even the beasts devoid of rational will, and who were created in numbers from the waters and the earth, would live more securely and peaceably with their own kind than men, who had been propagated from one individual for the very purpose of commending concord. For not even lions or dragons have ever waged with their kind such wars as men have waged with one another. But God foresaw also that by His grace a people would be called to adoption, and that they, being justified by the remission of their sins, would be united by the Holy Ghost to the holy angels in eternal peace, the last enemy, death, being destroyed; and He knew that this people would derive profit from the consideration that God had caused all men to be derived from one, for the sake of showing how highly He prizes unity in a multitude. 13.12. When, therefore, it is asked what death it was with which God threatened our first parents if they should transgress the commandment they had received from Him, and should fail to preserve their obedience - whether it was the death of soul, or of body, or of the whole man, or that which is called second death - we must answer, It is all. For the first consists of two; the second is the complete death, which consists of all. For, as the whole earth consists of many lands, and the Church universal of many churches, so death universal consists of all deaths. The first consists of two, one of the body, and another of the soul. So that the first death is a death of the whole man, since the soul without God and without the body suffers punishment for a time; but the second is when the soul, without God but with the body, suffers punishment everlasting. When, therefore, God said to that first man whom he had placed in Paradise, referring to the forbidden fruit, In the day that you eat thereof you shall surely die, Genesis 2:17 that threatening included not only the first part of the first death, by which the soul is deprived of God; nor only the subsequent part of the first death, by which the body is deprived of the soul; nor only the whole first death itself, by which the soul is punished in separation from God and from the body - but it includes whatever of death there is, even to that final death which is called second, and to which none is subsequent. 13.13. For, as soon as our first parents had transgressed the commandment, divine grace forsook them, and they were confounded at their own wickedness; and therefore they took fig-leaves (which were possibly the first that came to hand in their troubled state of mind), and covered their shame; for though their members remained the same, they had shame now where they had none before. They experienced a new motion of their flesh, which had become disobedient to them, in strict retribution of their own disobedience to God. For the soul, revelling in its own liberty, and scorning to serve God, was itself deprived of the command it had formerly maintained over the body. And because it had willfully deserted its superior Lord, it no longer held its own inferior servant; neither could it hold the flesh subject, as it would always have been able to do had it remained itself subject to God. Then began the flesh to lust against the Spirit, Galatians 5:17 in which strife we are born, deriving from the first transgression a seed of death, and bearing in our members, and in our vitiated nature, the contest or even victory of the flesh. 13.14. For God, the author of natures, not of vices, created man upright; but man, being of his own will corrupted, and justly condemned, begot corrupted and condemned children. For we all were in that one man, since we all were that one man, who fell into sin by the woman who was made from him before the sin. For not yet was the particular form created and distributed to us, in which we as individuals were to live, but already the seminal nature was there from which we were to be propagated; and this being vitiated by sin, and bound by the chain of death, and justly condemned, man could not be born of man in any other state. And thus, from the bad use of free will, there originated the whole train of evil, which, with its concatenation of miseries, convoys the human race from its depraved origin, as from a corrupt root, on to the destruction of the second death, which has no end, those only being excepted who are freed by the grace of God. 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. |
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| 296. 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 |
| 297. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 2.3, 45.2-45.3, 106.17, 108.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, creation of •adam, authority over eve of Found in books: Lunn-Rockliffe (2007) 90, 91, 93, 132 |
| 298. Philastrius of Brescia, Diversarum Hereseon Liber, 29.9, 34.1-34.2, 35.1-35.3, 38.3-38.4, 47.2-47.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Williams (2009) 66, 109, 177, 229, 271, 367 |
| 299. Augustine, Enchiridion, 8.27, 28.105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 49; Ramelli (2013) 673; Sorabji (2000) 407 |
| 300. Augustine, Enarrationes In Psalmos, 4.6, 84.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve, humanity linked to •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 69; Nisula (2012) 275 |
| 301. Augustine, On The Holy Trinity, 4.5, 4.12.15, 4.15, 7.5, 12.14-12.19, 12.21, 13.16.21, 13.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam and eve •adam and eve, disobedience of •adam, doctrine of two adams Found in books: Beatrice (2013) 101; Nisula (2012) 100, 148, 228, 230, 231 |
| 302. Pacian of Barcelona, Sermo De Baptismo, 2.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 237 |
| 303. Epiphanius, Ancoratus, 97.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 580 |
| 304. Epiphanius, Panarion, 1.158.7, 1.432.9, 2.29.5, 26.2.6, 26.4.5-26.4.8, 26.8.1-26.8.3, 26.9.3-26.9.9, 26.10, 26.10.7-26.10.8, 26.13.2-26.13.3, 30.3.3-30.3.5, 30.16.8, 53.1.8-53.1.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 580; Rasimus (2009) 70, 177, 182, 253 |
| 305. Gregory of Nyssa, Against Eunomius, 1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 429 |
| 306. Gregory of Nazianzus, Ad Eos Qui Ipsum Acciverant Nec Occurrerant (Orat. 3), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •adam, aeons •adam, end of Found in books: Ramelli (2013) 434 |
| 307. Evagrius Ponticus, De Magistris Et Discipulis (Sub Nomine Nili Ancyrani) (Fragmenta E Codd. Paris. Gr. 1188 + 1066), 25-26 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 489 |
| 308. Evagrius Ponticus, On Evil Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 483 |
| 309. Evagrius Ponticus, Chapters On Prayer, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 310. Evagrius Ponticus, Praktikos, 32, 92, 2018-02-0300:00:00 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 483 |
| 311. Augustine, In Evangelium Joannis Tractatus Cxxiv, 3.12, 4.11, 10.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •adam, doctrine of two adams •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 69, 70 |
| 312. 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 |
| 313. Jerome, Letters, 83, 84, 84.10, 84.11, 124.2.13, 124.3.10, 124.3.9, 124.4.5.9.10, 124.5.9.12, 124.7, 124.9, 124.3147. (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 637 |
| 314. 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 |
| 315. 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 |
| 316. Jerome, Adversus Jovinianum, 1.3, 2.16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •adam, not saved •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 377 |
| 317. Jerome, Commentaria In Abacuc, 2.3.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 631 |
| 318. Jerome, Commentaria In Epistolam Ad Ephesios, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 630 |
| 319. Jerome, Commentary On Ezekiel, 6.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 637 |
| 320. Jerome, Commentary On Isaiah, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 629 |
| 321. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 396 |
| 322. Jerome, On Illustrious Men, 3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •christ, incarnate in adam Found in books: Williams (2009) 133 |
| 323. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 637 |
| 324. Jerome, Letters, 83, 84, 84.10, 84.11, 124.2.13, 124.3.9, 124.3.10, 124.4.5.9.10, 124.5.9.12, 124.7, 124.9, 124.3147. (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 637 |
| 325. Jerome, Letters, 83, 84, 84.10, 84.11, 124.2.13, 124.3.9, 124.3.10, 124.4.5.9.10, 124.5.9.12, 124.7, 124.9, 124.3147. (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 637 |
| 326. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 812 |
| 327. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), 21.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •prophets, see under adam, christ, law providence Found in books: Williams (2009) 10 |
| 328. Isidore of Seville, Etymologies, 12.7.18-12.7.19 (6th cent. CE - 7th cent. CE) Tagged with subjects: •adam of bremen Found in books: Gagné (2020) 398 |
| 329. 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 |
330. 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 | |
|
| 331. Augustine, Letters, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013) 102 |
| 332. 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 |
| 333. Ps.-Macarius Magnes, Sermo, 3 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 646 |
| 336. Nag Hammadi (Nh), Apocryphon of John (Ii. 1; Iii. 1; Iv. 2) 346, 21 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 168 |
| 337. Naevius, Tarentilla, 15.6 Tagged with subjects: •nan Found in books: Ramelli (2013) 158, 167 |
| 338. Minucius Felix, Muratorian Fragment, 36.1 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 167 |
| 339. Midrash, Ascension of Isaiah, 36.8 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 167 |
| 340. Michael Glycas, Annales, 38.11 Tagged with subjects: •adam, aeons •adam, end of Found in books: Ramelli (2013) 162 |
| 341. Methodius, De Cibis, 84.1 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 155 |
| 342. Menekles of Bark, Fgrh, 22.11 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 203 |
| 343. Menander, Supra. Schol. Hesiod, Op., 387.14 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 203 |
| 344. Manetho, Fgh 609, None Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 263 |
| 345. Anon., The Apocalypse of John, 1.3-1.5, 4.17-4.18, 5.6-5.8, 6.11-6.12, 6.17-6.18 Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 392 |
| 346. Lucian, Lycurgus, 1.55-1.56, 1.71 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 747 |
| 347. Lactantius, Letter From The Churches of Lyon And Vienne, 121 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 743 |
| 348. John Chrysostom, Serm. In Gen., None Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 542 |
| 349. 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 |
| 350. Anon., Apocalypse of Moses, 37, 29 Tagged with subjects: •nan Found in books: Rasimus (2009) 165 |
| 353. Ignatius, Ignatius, None Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 551 |
| 354. Ibycus, Ibycus, None Tagged with subjects: •nan Found in books: Ramelli (2013) 551 |
| 355. Pseudo-Paulinus of Nola, Epist. App., 232 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 410 |
| 356. Pt, Pyramidentexte, 6.2 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 207 |
| 357. Theophilus Alexandrinus, Epistula Ad Horsiesium, 15 Tagged with subjects: •adams, three Found in books: van den Broek (2013) 216 |
| 358. Epigraphy, Rigsby, Asylia, 134.6 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 488 |
| 359. 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 |
| 360. Augustine, Exp. Prop. Rm., 14-18, 35-36, 44, 13 Tagged with subjects: •nan Found in books: Nisula (2012) 275 |
| 361. Augustine, C. Fort., 22 Tagged with subjects: •adam and eve, intelligence of Found in books: Nisula (2012) 157 |
| 362. Anon., Apocryphon of John, Nhc Ii,1, 26.36-27.11 Tagged with subjects: •apocalypse of adam Found in books: Bull Lied and Turner (2011) 104 |
| 363. Josephus, The Antiquities of The Jews, 1.69-1.71 Tagged with subjects: •apocalypse of adam Found in books: Bull Lied and Turner (2011) 100 |
| 364. Nag Hammadi, The Apocryphon of John (Ii, 1), 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 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, 8.28-9.11, 12.6, 13.5-15.5, 13.8-14.34, 13.13-14.13, 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, 15.2, 15.3, 15.4, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 19.12, 19.15-20.31, 20.35-21.14, 21.9, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.15-23.4, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 24.13, 24.14, 24.15, 26.36-27.11, 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) 182 |
| 365. Nag Hammadi, The Holy Book of The Great Invisible Spirit, 49.1-51.14, 49.8, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 49.18, 49.19, 49.20, 49.21, 59.4, 59.5, 59.6, 59.7, 59.8, 59.9 Tagged with subjects: •nan Found in books: Rasimus (2009) 182 |
| 366. Josephus, Jewish Antiquites, 1.34 Tagged with subjects: •psychic adam/eve/body Found in books: Rasimus (2009) 164 |
| 367. Nag Hammadi, The Trimorphic Protennoia, 40.22-40.25 Tagged with subjects: •psychic adam/eve/body Found in books: Rasimus (2009) 170 |
| 368. Anon., The Sophia of Jesus Christ (Bg Iii), 82.9, 82.10, 82.11, 82.12, 82.13, 82.14, 82.15, 82.16, 82.17, 82.18, 83.1, 86.7, 87.9, 90.2, 93.16-103.9, 96.12, 96.13, 96.14, 96.15, 96.16, 96.17, 96.18, 96.19, 103.10-104.7, 108.1-109.4, 109.1, 109.2, 109.3, 119.6, 119.7, 119.17-120.1, 119.18, 120.1, 120.2, 120.3, 120.4, 120.5, 120.6, 120.7, 120.8, 120.9, 120.10, 120.11, 121.5, 121.6, 121.7, 121.8, 121.9, 121.10, 121.11, 121.12, 121.13, 121.14, 121.15, 121.16, 121.17, 122.5, 122.6, 122.7, 122.8, 122.9, 123.1-124.9, 125.15, 125.16, 125.17, 125.18, 125.19 Tagged with subjects: •nan Found in books: Rasimus (2009) 46 |
| 369. Nag Hammadi, 2.3 Eugnostos The Blessed, 70.1-71.13, 71.5, 71.6, 71.7, 71.8, 71.9, 71.10, 71.11, 71.12, 71.13-74.12, 71.13, 74.12-89.15, 75.4, 75.5, 75.6, 75.7, 75.8, 75.9, 75.10, 75.11, 75.12, 75.13, 75.14, 75.15, 75.16, 75.17, 75.18, 75.19, 75.20, 75.21, 75.22, 75.23, 76.14-82.6, 76.24-77.2, 78.5, 78.6, 78.7, 78.8, 78.9, 81.12, 81.21-82.4, 82.7-83.2, 82.7, 82.8, 82.9, 82.10, 85.8, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 85.17, 85.18, 85.19, 85.20, 85.21, 85.22, 88.11-89.3, 89.15-90.11 Tagged with subjects: •nan Found in books: Rasimus (2009) 48 |
| 370. Nag Hammadi, The Apocryphon of John (Iii,1), 10.15, 18.7, 18.8, 18.17, 22.8, 22.9, 22.18-23.6 Tagged with subjects: •nan Found in books: Rasimus (2009) 121 |
| 371. Nag Hammadi, The Apocryphon of John (Bg Ii), 23.3-26.14, 27.1, 42.7, 42.8, 42.19, 48.16, 48.17, 49.9-50.4 Tagged with subjects: •nan Found in books: Rasimus (2009) 153 |
| 372. Philo of Alexandria, Quis Rerum Divinarum Heresit, 55-56, 164 Tagged with subjects: •nan Found in books: Rasimus (2009) 168 |
| 373. Zosimos, Omega, 10 Tagged with subjects: •descent, of the immortal man/adam of light •psychic adam/eve/body Found in books: Rasimus (2009) 167 |
| 374. Victorinus, Commentary On Galatians, 1.15 Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 |
| 375. Porphyry, Clementines, 177 Tagged with subjects: •christology, adam/image- Found in books: Rasimus (2009) 177 |
| 376. Nag Hammadi, The First Apocalypse of James, 33.11-35.19 Tagged with subjects: •psychic adam/eve/body, class Found in books: Rasimus (2009) 251 |
| 377. Anon., Ktu, 1.23 Tagged with subjects: •kamesar, adam Found in books: Kaplan (2015) 35 |
| 378. Epigraphy, Tad, None Tagged with subjects: •nan Found in books: Piotrkowski (2019) 421 |
| 379. 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 |
| 380. Anon., V. Sinuthii, 37-38 Tagged with subjects: •nan Found in books: Dilley (2019) 2, 292 |
| 381. Herodian, Περὶ Διχρόνων, 10, 7, 5 Tagged with subjects: •nan Found in books: Dilley (2019) 2 |
| 382. Anon., Odes of Solomon, 11 Tagged with subjects: •jesus, adam and Found in books: Graham (2022) 99 |
| 383. Horace, Hyperides, a b c d\n0 109 287. 109 287. 109 287 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 628 |
| 384. Hippolytos Romanus, Canones Hippolyti, 7 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 637 |
| 385. Anon., Tchacos 3 Gospel of Judas, 48.22, 56.19-56.20, 57.1-57.11, 57.16-57.23 Tagged with subjects: •christology, adam/image- •adam, offspring of powers •devil, deceived adam/eve Found in books: Rasimus (2009) 182; Williams (2009) 271, 289 |
| 386. Epigraphy, Cesnola, Cyprus, None Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 424, 443 |
387. Anon., 4 Ezra, 4.7-4.8, 6.53-6.54, 6.59, 7.11-7.14, 7.118-7.119, 7.123-7.124, 8.50-8.52 Tagged with subjects: •adam, outside of paradise •adam, dominion granted to •adam, inside paradise •jesus, adam and Found in books: Graham (2022) 26, 99, 110 | 4.7. And he said to me, "If I had asked you, `How many dwellings are in the heart of the sea, or how many streams are at the source of the deep, or how many streams are above the firmament, or which are the exits of hell, or which are the entrances of paradise?' 4.8. Perhaps you would have said to me, `I never went down into the deep, nor as yet into hell, neither did I ever ascend into heaven.' 6.53. "On the sixth day thou didst command the earth to bring forth before thee cattle, beasts, and creeping things; 6.54. and over these thou didst place Adam, as ruler over all the works which thou hadst made; and from him we have all come, the people whom thou hast chosen. 6.59. If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so?" 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. 8.50. For many miseries will affect those who inhabit the world in the last times, because they have walked in great pride. 8.51. But think of your own case, and inquire concerning the glory of those who are like yourself, 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. |
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| 388. Anon., 3 Baruch, 4.4-4.5, 4.16, 15.8 Tagged with subjects: •descent, of the spirit/breath into adam •adam and eve Found in books: Nicklas et al. (2010) 108, 381; Rasimus (2009) 70 |
| 389. Anon., 2 Enoch, 30.11-30.12, 31.1-31.6, 58.3 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 390. Basil of Caesarea, Long Rules, 45 Tagged with subjects: •adam and eve •disobedience, and adam and eve Found in books: Dilley (2019) 2 |
| 391. Adamantius, De Recta In Deum Fide, 194.7 Tagged with subjects: •image, adam as image of god Found in books: McDonough (2009) 184 |
| 392. Papyri, Cpj, None Tagged with subjects: •nan Found in books: Piotrkowski (2019) 418, 424 |
| 393. Epigraphy, Jigre, 105, 117, 125-126, 13, 22, 24-25, 27-28, 31, 34, 38, 84, 9, 98, 39 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 406, 412 |
| 394. Anon., Tanchuma (Buber), None Tagged with subjects: •nan Found in books: nan nan |
| 395. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Ramelli (2013) 136 |
| 396. 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 |
| 397. Anon., Chaldean Oracles, 18, 16 Tagged with subjects: •nan Found in books: Rasimus (2009) 50 |
| 398. 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 |
| 399. Epigraphy, Pugliese Carratelli (1952-4), 42, 51-52, 55, 57, 63, 56 Tagged with subjects: •nan Found in books: Ramelli (2013) 483 |
| 400. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000) 406 |
401. Anon., Letter of Aristeas, 3.11, 8.5, 8.9, 10.12-10.13, 11.7-11.9, 11.16, 12.5-12.6, 13.11, 15.7, 16.15, 17.6, 19.5, 27.10 Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 400, 408, 415 | 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no |
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| 403. John Malalas, History, None Tagged with subjects: •nan Found in books: Ramelli (2013) 263 |
| 404. 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 |
| 405. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Sorabji (2000) 197 |
406. Strabo, Geography, 1.2.7-1.2.8, 1.3.3 Tagged with subjects: •adam kamesar •adam, daughters of Found in books: Bloch (2022) 161; Niehoff (2011) 148 | 1.2.7. Homer accurately describes many distant countries, and not only Greece and the neighbouring places, as Eratosthenes asserts. His romance, too, is in better style than that of his successors. He does not make up wondrous tales on every occasion, but to instruct us the better often, and especially in the Odyssey, adds to the circumstances which have come under his actual observation, allegories, wise harangues, and enticing narrations. Concerning which, Eratosthenes is much mistaken when he says that both Homer and his commentators are a pack of fools. But this subject demands a little more of our attention. 1.2.8. To begin. The poets were by no means the first to avail themselves of myths. States and lawgivers had taken advantage of them long before, having observed the constitutional bias of mankind. Man is eager after knowledge, and the love of legend is but the prelude thereto. This is why children begin to listen [to fables], and are acquainted with them before any other kind of knowledge; the cause of this is that the myth introduces them to a new train of ideas, relating not to every-day occurrences, but something in addition to these. A charm hangs round whatever is new and hitherto unknown, inspiring us with a desire to become acquainted with it, but when the wonderful and the marvellous are likewise present, our delight is increased until at last it becomes a philtre of study. To children we are obliged to hold out such enticements, in order that in riper years, when the mind is powerful, and no longer needs such stimulants, it may be prepared to enter on the study of actual realities. Every illiterate and uninstructed man is yet a child, and takes delight in fable. With the partially informed it is much the same; reason is not all-powerful within him, and he still possesses the tastes of a child. But the marvellous, which is capable of exciting fear as well as pleasure, influences not childhood only, but age as well. As we relate to children pleasing tales to incite them [to any course] of action, and frightful ones to deter them, such as those of Lamia, Gorgo, Ephialtes, and Mormolyca. So numbers of our citizens are incited to deeds of virtue by the beauties of fable, when they hear the poets in a strain of enthusiasm recording noble actions, such as the labours of Hercules or Theseus, and the honours bestowed on them by the gods, or even when they see paintings, sculptures, or figures bearing their romantic evidence to such events. In the same way they are restrained from vicious courses, when they think they have received from the gods by oracles or some other invisible intimations, threats, menaces, or chastisements, or even if they only believe they have befallen others. The great mass of women and common people, cannot be induced by mere force of reason to devote themselves to piety, virtue, and honesty; superstition must therefore be employed, and even this is insufficient without the aid of the marvellous and the terrible. For what are the thunderbolts, the aegis, the trident, the torches, the dragons, the barbed thyrses, the arms of the gods, and all the paraphernalia of antique theology, but fables employed by the founders of states, as bugbears to frighten timorous minds. Such was mythology; and when our ancestors found it capable of subserving the purposes of social and political life, and even contributing to the knowledge of truth, they continued the education of childhood to maturer years, and maintained that poetry was sufficient to form the understanding of every age. In course of time history and our present philosophy were introduced; these, however, suffice but for the chosen few, and to the present day poetry is the main agent which instructs our people and crowds our theatres. Homer here stands pre-eminent, but in truth all the early historians and natural philosophers were mythologists as well. 1.3.3. Again, having discoursed on the advance of knowledge respecting the Geography of the inhabited earth, between the time of Alexander and the period when he was writing, Eratosthenes goes into a description of the figure of the earth; not merely of the habitable earth, an account of which would have been very suitable, but of the whole earth, which should certainly have been given too, but not in this disorderly manner. He proceeds to tell us that the earth is spheroidal, not however perfectly so, inasmuch as it has certain irregularities, he then enlarges on the successive changes of its form, occasioned by water, fire, earthquakes, eruptions, and the like; all of which is entirely out of place, for the spheroidal form of the whole earth is the result of the system of the universe, and the phenomena which he mentions do not in the least change its general form; such little matters being entirely lost in the great mass of the earth. Still they cause various peculiarities in different parts of our globe, and result from a variety of causes. |
|
| 407. Stesichorus, Fragments, 28, 33, 49 Tagged with subjects: •nan Found in books: Dilley (2019) 2 |
| 408. Anon., Apocryphon of John (Nhc Ii.1), 2.25-9.24, 10.26-13.1, 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, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 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) 175 |
| 410. Athenaeus, Adv. Nat., None Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 410 |
| 411. 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 •revelation (apocalypse) of adam •seth, son of adam and eve Found in books: van den Broek (2013) 59, 84 |
| 412. Anon., Testament of Abraham, 4.1-4.3 Tagged with subjects: •jesus, adam and Found in books: Graham (2022) 99 |
| 413. Anon., Testament of Adam, 1.1-1.12 Tagged with subjects: •horarium, in testament of adam •testament of adam, provenance and date •religious identity, and aural imagination in testament of adam •sonic dimensions, in testament of adam •adam, and hearing of sounds before and after the fall Found in books: Ashbrook Harvey et al (2015) 62, 63, 64, 65 |
| 414. Papyri, P.Oxy., 8.1129, 44.3203, 50.3600, 71.4832 Tagged with subjects: •adams, edward Found in books: Taylor and Hay (2020) 234 |
| 415. Papyri, P.Sorb., 2019 Tagged with subjects: •mikdash adam (temple of man) Found in books: Piotrkowski (2019) 424 |
| 416. Hippocratic Corpus, On Regimen, 1.2, 2.12, 2.18 Tagged with subjects: •nan Found in books: Ramelli (2013) 638 |
| 417. Hesychius of Jerusalem, Homilies, 3.3.94, 39.4, 39.7-39.8 Tagged with subjects: •adam, end of •adam, and eve Found in books: Ramelli (2013) 542, 763 |
| 418. Gregory Nazianzenus, Or., 590.37, 996.32, 1016.14, 1016.49, 1161.15, 1164.2 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 277 |
| 419. Gregory Acind., Refutatio Magna, 10.1156.44 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 277 |
| 420. Galen, Ther. Pis., None Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 429 |
| 421. Galen, Opt. Corp. Const., None Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 435 |
| 423. Galen, Mmg, 30 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 429 |
| 424. Galen, Mm, None Tagged with subjects: •nan Found in books: Ramelli (2013) 392 |
| 425. Galen, Hnh, 2.175 Tagged with subjects: •adam, and eve Found in books: Ramelli (2013) 392 |
| 426. Galen, Hipp. off. Med., None Tagged with subjects: •nan Found in books: Ramelli (2013) 392 |
| 428. Galen, Dig. Puls., None Tagged with subjects: •adam, aeons •adam, end of Found in books: Ramelli (2013) 434 |
| 429. Galen, Diff. Resp., None Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 435 |
| 430. Florus, Epit. Tit. Liv., a b c d\n0 233) 355. 233) 355. 233) 355 Tagged with subjects: •adam, end of Found in books: Ramelli (2013) 410 |
| 431. Epigraphy, Sgdi, 17.8-9486., 43.3 Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 432. Epigraphy, Sc De Cn. Pisone Patre, 2.1 Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 488 |
| 434. Epigraphy, Rc, None Tagged with subjects: •nan Found in books: Ramelli (2013) 490 |
| 435. Augustine, Cat. Rud., 29 Tagged with subjects: •adam and eve, disobedience of Found in books: Nisula (2012) 91 |
| 436. 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 |
| 437. Augustine, Nat. B., 37, 7, 35 Tagged with subjects: •nan Found in books: Nisula (2012) 85 |
| 438. Augustine, C. Sec., 19, 153 Tagged with subjects: •nan Found in books: Nisula (2012) 262 |
| 439. Origen, Commentariorum In Matthaeum Series, 23.23 Tagged with subjects: •nan Found in books: Williams (2009) 43 |
| 440. Anon., Johannesbuch, 116.13-116.19, 120.5-120.7 Tagged with subjects: •devil, deceived adam/eve •flesh, adam’s garment of skin •prophets, see under adam, christ, law providence Found in books: Williams (2009) 189, 289 |
| 441. Nag Hammadi, Second Apocalypse of James, 19.2, 19.3, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 23.35-25.2, 30.11, 30.12, 30.13, 30.14, 31.29, 31.30, 31.31, 31.32, 31.33, 31.34, 31.35, 31.36, 31.37 Tagged with subjects: •nan Found in books: Williams (2009) 289 |
| 442. Nag Hammadi, Gospel of The Egyptians (Iii,2), 52.26 Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 80 |
| 443. Nag Hammadi, Testimony of The Truth, 43.10-43.12 Tagged with subjects: •christ, incarnate in adam Found in books: Williams (2009) 66 |
| 444. 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 •adam, doctrine of two adams Found in books: Beatrice (2013) 70, 190 |
| 445. Anon., Book of James, 18.16-18.20, 23.10-23.16 Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 80, 221 |
| 446. Anon., Ginza, 443.9, 443.10, 443.11, 482.22-483.14, 486.14, 486.15, 486.16, 486.17, 486.18, 486.19, 486.20, 486.21, 486.22, 486.23, 486.24, 486.25, 486.26, 486.27, 486.28, 486.29, 486.30, 486.31, 486.32, 486.33, 486.34, 486.35 Tagged with subjects: •nan Found in books: Williams (2009) 289 |
| 447. Anon., Manichean Kephalaia, 26.15-26.17 Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 212 |
| 448. Jerome, Contra Pelagianos, 3.2 Tagged with subjects: •christ, incarnate in adam Found in books: Williams (2009) 133 |
| 449. Hippolytus, Refutatio Omnium Haereseon, 5.6.1-5.6.11, 6.23.3, 6.29.3, 6.29.5, 6.30.7, 6.38.1-6.38.4, 6.39.1, 7.20.1, 7.26.6, 7.32, 7.32.1-7.32.3, 7.34.1, 7.38, 7.38.1-7.38.3, 8.16.1, 8.26.6, 9.14.1, 9.28.5, 10.2, 10.20, 10.20.1 Tagged with subjects: •devil, deceived adam/eve •christ, incarnate in adam •first man (not named) animatd from on high, see adam first principles •prophets, see under adam, christ, law providence •adam, gives divine oracle •man/man, see adam, first man, son of man manichaeans •adam, not saved •adam, see first man adda(n) Found in books: Williams (2009) 43, 66, 80, 81, 109, 128, 133, 176, 208, 212, 229, 261, 366, 367, 377 |
| 450. Tertullian, De Praescriptione Hereticorum, 33-34, 30 Tagged with subjects: •nan Found in books: Williams (2009) 366 |
| 451. Augustine, Op. Imp., 1.48, 2.42, 2.123, 2.163, 2.177, 4.104, 6.22 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity •adam, doctrine of two adams Found in books: Beatrice (2013) 68, 69, 70, 71, 100, 146 |
| 452. Eupolemus, Fragments, 2.1-2.2, 2.8, 2.32.1, 2.34.1-2.34.18 Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021) 117 |
| 453. Rufinus The Syrian, Liber De Fide, 40 Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 25 |
| 454. Pelagius, De Nat. Gratia, 19.21 Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 25 |
| 455. Pelagius, Exp. Ep. Ad Rom., 5.15 Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 25, 137 |
| 456. Ezekiel, Matthew, 22.29 Tagged with subjects: •jesus, adam and Found in books: Graham (2022) 129 |
| 457. Eusebius, Exhortation To The Greeks, 21 Tagged with subjects: •adam, expulsion from paradise •adam, outside of paradise Found in books: Graham (2022) 49 |
| 458. Anon., Greek Life of Adam And Eve, 1.2, 9, 10, 10.1, 11, 12, 13, 13.6, 14, 14.3, 24, 27.1-29.6, 28, 28.1, 28.2, 28.3, 28.4, 29.3, 29.5, 37.5, 40.6, 40.7 Tagged with subjects: •nan Found in books: Graham (2022) 31 |
| 459. Anon., 2Aruch, 4.1-4.6 Tagged with subjects: •adam, inside paradise Found in books: Graham (2022) 43 |
| 460. Ezekiel, Amos, 9.14 Tagged with subjects: •adam, inside paradise Found in books: Graham (2022) 43 |
| 461. Anon., Untitled Text of The Codex Brucianus, 19 Tagged with subjects: •christ, incarnate in adam Found in books: Williams (2009) 66 |
| 462. Nag Hammadi, Eugnostus, 74.21-74.23 Tagged with subjects: •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 176 |
| 463. Augustine, De Cat. Rud., 26.52 Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 101 |
| 464. Pelagius, Lib. Innoc., 20 Tagged with subjects: •adam, doctrine of two adams Found in books: Beatrice (2013) 137 |
| 465. 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 |
| 466. Filastrius, Haer., 120 Tagged with subjects: •sexual situation of first humans, sin of adam and eve, nature of Found in books: Beatrice (2013) 139 |
| 467. Optatus of Milevis, Parm., 5.10 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 237 |
| 468. Ambrose, De Exc. Sat., 2.6, 2.38 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 146 |
| 470. Theodoret, In Rom., 5.12 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 106 |
| 471. Diodore of Tarsus, In Rom., 5.16 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 106 |
| 472. Anon., Apocalypse of Peter, a b c d\n0 14 14 14 0\n1 1470. 1470. 1470 Tagged with subjects: •nan Found in books: Graham (2022) 31 |
| 473. Melito of Sardis, On Pascha, None Tagged with subjects: •nan Found in books: Graham (2022) 49, 50, 110 |
| 474. Cyril of Alexandria, In Ep. Ad Rom., 5.12, 5.18 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 106 |
| 475. Cyril of Alexandria, Adv. Anthr., 8 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 106 |
| 476. Asconius, Ad Cic. Scaur., 25 Tagged with subjects: •adam and eve Found in books: Radicke (2022) 516 |
| 477. Clement of Alexandria, Adumbr. In Ep. Iudae, 11 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 106 |
| 478. Augustine, De Pecc. Orig., 2.41.47 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 146 |
| 479. Ambrose, Exp. In Lucam, 4.67, 7.234 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 146, 147 |
| 480. 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 |
| 481. 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 |
| 482. 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 |
| 483. 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 |
| 484. 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 |
| 485. Council of Carthage, 397, Canons, 47 Tagged with subjects: •semi-pelagianism, “seminal identity” of adam and humanity Found in books: Beatrice (2013) 237 |
| 486. 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 |
| 488. Justinus, Epitome Historiarum Philippicarum, None Tagged with subjects: •adam, aeons Found in books: Ramelli (2013) 549 |
| 490. Geoffrey of Monmouth, Vita Merlini, 1335-1337, 1334 Tagged with subjects: •nan Found in books: Gagné (2020) 398 |
| 492. 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 |
| 493. Augustine, B. Coniug., 32 Tagged with subjects: •adam and eve •adam and eve, humanity linked to Found in books: Nisula (2012) 102 |
| 494. Augustine, Ep.*, 6.8 Tagged with subjects: •adam and eve, disobedience of Found in books: Nisula (2012) 117 |
| 495. 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 |
| 496. 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 •pelagianism (pelagian movement), adam’s example in •adam and eve Found in books: Nisula (2012) 118, 122, 128, 130, 131, 133, 164, 255, 348 |
| 497. 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 |
| 498. Ambrose, Isaac, 7.60 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 33 |
| 499. Ambrose, Parad., 2.11, 6.34 Tagged with subjects: •adam and eve, creation of •adam and eve Found in books: Nisula (2012) 33, 206 |
| 500. 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 |
| 501. 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 |
| 502. Augustine, Uera Rel., 23, 27-28, 76, 38 Tagged with subjects: •nan Found in books: Nisula (2012) 66 |
| 503. Augustine, C. Adim., 26 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 81 |
| 504. 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 |
| 505. Augustine, S. Dolbeau, 2.7, 2.12 Tagged with subjects: •nan Found in books: Nisula (2012) 90, 95, 102 |
| 506. 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 |
| 507. 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 |
| 508. Augustine, Cont., 21 Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 108 |
| 509. Augustine, Gr. Et Lib. Arb., 22, 42-43, 41 Tagged with subjects: •nan Found in books: Nisula (2012) 59, 124 |
| 510. Augustine, C. Fel., 1.19 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155 |
| 511. Augustine, S. Dom. M., 1.17.51 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155 |
| 512. Mani, Ep. Fund., 3 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 155 |
| 513. Gregorius Magnus, Moral., 4.27 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 209 |
| 514. Augustine, Gest. Pel., 21 Tagged with subjects: •adam and eve, creation of Found in books: Nisula (2012) 262 |
| 515. Evagrius, Epistulae, 3.21 Tagged with subjects: •fall, of adam and eve, cf. Found in books: Corrigan and Rasimus (2013) 590 |
| 516. 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 |
| 517. 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 |
| 518. Celsus, Chaldaean Oracles, 7 Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 7 |
| 519. Adam of Bremen, Gesta Hammaburgensis Ecclesiae Pontificum, 4.12 Tagged with subjects: •adam of bremen Found in books: Gagné (2020) 398 |
| 520. Theodoret of Cyrus, Pr., 1.33, 1.36 Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 84 |
| 521. Anon., Epistle To Diognetus, 6.4-6.7, 12.1, 12.3 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 590; Graham (2022) 133 |
| 523. Nikolaus I, Responsa Ad Consulta Bulgarorum, 103 Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276 |
| 524. Anon., Gesta Abbatum Monasterii S. Albani, 26 Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276 |
| 525. Bonfatius, Epistulae, 80 Tagged with subjects: •adam and eve Found in books: Rohmann (2016) 276 |
| 526. Dead Sea Scrolls, 1Qap, 6.8-6.9 Tagged with subjects: •adam and eve Found in books: Gera (2014) 259 |
| 529. Lycophron, Fr., Dk 83, None Tagged with subjects: •adam, james Found in books: Wolfsdorf (2020) 269 |
| 530. Ambrose, Fid., 2.11 Tagged with subjects: •adam and eve Found in books: Nisula (2012) 33 |
| 532. Augustine, Exp. Gal., 64 Tagged with subjects: •adam and eve •adam and eve, disobedience of Found in books: Nisula (2012) 100 |
| 534. Palestinian Talmud, Avot De Rabbi Nathan A, 16.15-16.18 Tagged with subjects: •religious identity, and aural imagination in testament of adam Found in books: Ashbrook Harvey et al (2015) 65 |
| 535. Pseudo‐Nilus =Evagrius, To Anatolius, None Tagged with subjects: •sin, original, starts from adam's disobedience Found in books: Sorabji (2000) 396 |
537. Septuagint, 4 Maccabees, 2.21 Tagged with subjects: •adam, earthy intellect/mind Found in books: Geljon and Runia (2019) 141 | 2.21. Now when God fashioned man, he planted in him emotions and inclinations, |
|
| 538. Augustinede Doctrina Christiana, De Doctrina Christiana, 2.31.48 Tagged with subjects: •adam and eve Found in books: Harrison (2006) 129 |
| 539. Eusebius of Caesarea, Chronicon, 206.13 Tagged with subjects: •adam, not saved •first man (not named) animatd from on high, see adam first principles Found in books: Williams (2009) 377 |
| 540. Dead Sea Scrolls, 4Qshirshab, 0 Tagged with subjects: •image, adam as image of god Found in books: McDonough (2009) 175 |
| 541. Anon., Tukulti-Ninurta Epic, 20, 18 Tagged with subjects: •nan Found in books: McDonough (2009) 87 |
| 542. Valentinus, Fragmenta, 1 Tagged with subjects: •fall, of adam and eve Found in books: Corrigan and Rasimus (2013) 154 |
| 543. Pseudo-Tertullian, Adversus Omnes Haereses, 1.1, 1.5, 2.1-2.4, 2.6, 3.1, 4.1, 4.7, 6.4-6.6, 7.1 Tagged with subjects: •nan Found in books: Williams (2009) 43, 80, 109, 177, 208, 229, 261, 263, 271, 366, 367, 377 |
