1. Hebrew Bible, Genesis, 3.15, 18.2, 19.1-19.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239, 256| 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 18.2. "וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃", 18.2. "וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃", 19.1. "וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃", 19.1. "וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃", 19.2. "וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃", 19.2. "הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃", 19.3. "וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃", 19.3. "וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃", | 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 18.2. "and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,", 19.1. "And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;", 19.2. "and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’", 19.3. "And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.", |
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2. Hebrew Bible, Job, 5.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 241| 5.1. "קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃", 5.1. "הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃", | 5.1. "Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?", |
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3. Hebrew Bible, Micah, 7.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 163| 7.8. "אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃", | 7.8. "Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me.", |
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4. Hebrew Bible, Proverbs, 7.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80| 7.21. "הִטַּתּוּ בְּרֹב לִקְחָהּ בְּחֵלֶק שְׂפָתֶיהָ תַּדִּיחֶנּוּ׃", | 7.21. "With her much fair speech she causeth him to yield, With the blandishment of her lips she enticeth him away.", |
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5. Hebrew Bible, Psalms, 27.1, 31.9, 68.31, 78.14, 90.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80, 163, 180, 198| 27.1. "כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃", 27.1. "לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃", 31.9. "וְלֹא הִסְגַּרְתַּנִי בְּיַד־אוֹיֵב הֶעֱמַדְתָּ בַמֶּרְחָב רַגְלָי׃", 68.31. "גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים מִתְרַפֵּס בְּרַצֵּי־כָסֶף בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ׃", 78.14. "וַיַּנְחֵם בֶּעָנָן יוֹמָם וְכָל־הַלַּיְלָה בְּאוֹר אֵשׁ׃", 90.13. "שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃", | 27.1. "[A Psalm] of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?", 31.9. "And Thou hast not given me over into the hand of the enemy; Thou hast set my feet in a broad place.", 68.31. "Rebuke the wild beast of the reeds, The multitude of the bulls, with the calves of the peoples, Every one submitting himself with pieces of silver; He hath scattered the peoples that delight in war!", 78.14. "By day also He led them with a cloud, And all the night with a light of fire.", 90.13. "Return, O LORD; how long? And let it repent Thee concerning Thy servants.", |
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6. Hebrew Bible, Jeremiah, 5.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80| 5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", | 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", |
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7. Hebrew Bible, Judges, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 148 | 2.10. "And also all that generation were gathered to their fathers: and there arose another generation after them, which knew not the Lord, nor yet the work which he had done for Yisra᾽el.", |
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8. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 179| 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", | 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", |
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9. Hebrew Bible, Zechariah, 14.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 241| 14.5. "וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃", | 14.5. "And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee.", |
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| 10. Cicero, On The Ends of Good And Evil, 2.25.81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 76 |
11. Anon., Rhetorica Ad Herennium, 4.30 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 | 4.30. There are others also in which the words lack so close a resemblance, and yet are not dissimilar. Here is an example of one kind of such word-plays: "Quid veniam, qui sim, quem insimulem, cui prosim, quae postulem, brevi cognoscetis." For in this example there is a sort of resemblance among certain words, not so complete, to be sure, as in the instances above, yet sometimes serviceable. An example of another kind: "Demus operam, Quirites, ne omnino patres conscripti circumscripti putentur." In this paronomasia the resemblance is closer than in the preceding, yet is not so close as in those above, because some letters are added and some at the same time removed. There is a third form of paronomasia, depending on a change of case in one or more proper nouns. |
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12. New Testament, Philippians, 2.3-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239| 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, 2.4. μὴ τὰ ἑαυτῶν ἕκαστοι σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι. 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. | 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
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13. New Testament, Hebrews, 13.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96| 13.8. Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας. διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε· | 13.8. Jesus Christ is the same yesterday, today, and forever. |
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14. Ignatius, To The Magnesians, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189 | 4.1. It is therefore meet that we not only be called Christians, but also be such; even as some persons have the bishop's name on their lips, but in everything act apart from him. Such men appear to me not to keep a good conscience, forasmuch as they do not assemble themselves together lawfully according to commandment. |
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15. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 98, 185| 1.19. γέγραπται γάρ | 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." |
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16. New Testament, Acts, 4.32, 5.17-5.25, 5.29, 12.1-12.19, 16.25-16.40, 28.3-28.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 162, 163, 164, 165, 198| 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 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. 5.22. οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι 5.23. Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. 5.24. ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. 5.25. Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. 5.29. ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις. 12.1. Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. 12.2. ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ· 12.3. ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς Ἰουδαίοις προσέθετο συλλαβεῖν καὶ Πέτρον, (ἦσαν δὲ ἡμέραι τῶν ἀζύμων) 12.4. ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. 12.5. ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ. 12.6. Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 12.7. καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. 12.8. εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι· 12.9. καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 12.10. διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ. 12.11. καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν ὁ κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων. 12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. 12.13. κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθε παιδίσκη ὑπακοῦσαι ὀνόματι Ῥόδη, 12.14. καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ Πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος. 12.15. οἱ δὲ πρὸς αὐτὴν εἶπαν Μαίνῃ. ἡ δὲ διισχυρί ζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον Ὁ ἄγγελός ἐστιν αὐτοῦ. 12.16. ὁ δὲ Πέτρος ἐπέμενεν κρούων· ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν. 12.17. κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾷν διηγήσατο αὐτοῖς πῶς ὁ κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε Ἀπαγγείλατε Ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον. 12.18. Γενομένης δὲ ἡμέρας ἦν τάραχος οὐκ ὀλίγος ἐν τοῖς στρατιώταις, τί ἄρα ὁ Πέτρος ἐγένετο. 12.19. Ἡρῴδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν ἀνακρίνας τοὺς φύλακας ἐκέλευσεν ἀπαχθῆναι, καὶ κατελθὼν ἀπὸ τῆς Ἰουδαίας εἰς Καισαρίαν διέτριβεν. 16.25. Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι· 16.26. ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ [παραχρῆμα] αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. 16.27. ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους. 16.28. ἐφώνησεν δὲ Παῦλος μεγάλῃ φωνῇ λέγων. Μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε. 16.29. αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ Σίλᾳ, 16.30. καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 16.32. καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. 16.33. καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, 16.34. ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ. 16.35. Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες Ἀπόλυσον τοὺς ἀνθρώπους ἐκείνους. 16.36. ἀπήγγειλεν δὲ ὁ δεσμοφύλαξ τοὺς λόγους πρὸς τὸν Παῦλον, ὅτι Ἀπέσταλκαν οἱ στρατηγοὶ ἵνα ἀπολυθῆτε· νῦν οὖν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ. 16.37. ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. 16.38. ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα· 16.39. ἐφοβήθησαν δὲ ἀκούσαντες ὅτι Ῥωμαῖοί εἰσιν, καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων ἀπελθεῖν ἀπὸ τῆς πόλεως. 16.40. ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν. 28.3. συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. 28.4. ὡς δὲ εἶδαν οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν. 28.5. ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν· 28.6. οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον pb n="313"/ αὐτὸν εἶναι θεόν. | 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 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. 5.22. But the officers who came didn't find them in the prison. They returned and reported, 5.23. "We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!" 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people." 5.29. But Peter and the apostles answered, "We must obey God rather than men. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2. He killed James, the brother of John, with the sword. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me." 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting." 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 12.14. When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel." 12.16. But Peter continued knocking. When they had opened, they saw him, and were amazed. 12.17. But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." He departed, and went to another place. 12.18. Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter. 12.19. When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28. But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here!" 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas, 16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 16.35. But when it was day, the magistrates sent the sergeants, saying, "Let those men go." 16.36. The jailer reported these words to Paul, saying, "The magistrates have sent to let you go; now therefore come out, and go in peace." 16.37. But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!" 16.38. The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans, 16.39. and they came and begged them. When they had brought them out, they asked them to depart from the city. 16.40. They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live." 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. |
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17. New Testament, 2 Thessalonians, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 237| 3.10. καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω. | 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat." |
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18. Polycarp of Smyrna, Letter To The Philippians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224| 11.2. θυι αυτεμ νον ποτεστ σε ιν ηις γυβερναρε, #3υομοδο αλιι προνυντιατ Eph. 5, 5; Col. 3, 5 ηοε? σι #3υις νον σε αβστινυεριτ αβ αϝαριτια, αβ Jer. 5, 4 ιδολολατρια ξοιν#3υιναβιτυρ ετ ταμ#3υαμ ιντερ γεντες I Cor. 6, 2 ιυδιξαβιτυρ, #3υι ιγνοραντ ιυδιξιυμ δομινι. αυτ νεσξιμυς, #3υια σανξτι μυνδυμ ιυδιξαβυντ? σιξυτ παυλυς δοξετ. | 11.2. |
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19. Clement of Rome, 1 Clement, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239 | 16. For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, Lord, who has believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countece was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings opens not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify him by stripes. If you make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministers well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered. And again He says, I am a worm, and no man; a reproach of men, and despised of the people. All that see me have derided me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delights in Him. You see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace? |
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20. New Testament, Romans, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 180| 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, | 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; |
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| 21. Quintilian, Institutes of Oratory, 9.3.66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 |
| 22. Quintilian, Institutio Oratoria, 9.3.66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 |
23. New Testament, John, 6.5-6.14, 6.56, 6.69, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 166, 235, 239, 241| 6.5. ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον Πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; 6.6. τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 6.7. ἀπεκρίθη αὐτῷ Φίλιππος Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχὺ λάβῃ. 6.8. λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου 6.9. Ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους; 6.10. εἶπεν ὁ Ἰησοῦς Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι. 6.11. ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. 6.12. ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. 6.13. συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν. 6.14. Οἱ οὖν ἄνθρωποι ἰδόντες ἃ ἐποίησεν σημεῖα ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.69. καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ. 13.14. εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας· | 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?" 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little." 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him, 6.9. "There is a boy here who has five barley loaves and two fish, but what are these among so many?" 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost." 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world." 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.69. We have come to believe and know that you are the Christ, the Son of the living God." 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. |
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24. New Testament, Matthew, 2.13-2.23, 4.1-4.11, 6.5-6.6, 10.27, 11.29, 14.15-14.21, 15.37, 16.8-16.10, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 166, 168, 184, 189, 239| 2.13. Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 2.14. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· 2.15. ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου . 2.16. Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων. 2.17. Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος 2.18. φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν. 2.19. Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ 2.20. λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. 2.21. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. 2.22. ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 2.23. καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 10.27. ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 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· 14.15. Ὀψίας δὲ γενομένης προσῆλθαν αὐτῷ οἱ μαθηταὶ λέγοντες Ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. 14.16. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. 14.17. οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 14.18. ὁ δὲ εἶπεν Φέρετέ μοι ὧδε αὐτούς. 14.19. καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 14.20. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. 14.21. οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων. 15.37. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν ἑπτὰ σφυρίδας πλήρεις. 16.8. γνοὺς δὲ ὁ Ἰησοῦς εἶπεν Τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἔχετε; 16.9. οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους κοφίνους ἐλάβετε; 16.10. οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων καὶ πόσας σφυρίδας ἐλάβετε; 23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, | 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." 2.14. He arose and took the young child and his mother by night, and departed into Egypt, 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son." 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 2.17. Then that which was spoken by Jeremiah the prophet was fulfilled, saying, 2.18. "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more." 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, 2.20. "Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead." 2.21. He arose and took the young child and his mother, and came into the land of Israel. 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee, 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene." 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 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. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food." 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat." 14.17. They told him, "We only have here five loaves and two fish." 14.18. He said, "Bring them here to me." 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 16.8. Jesus, perceiving it, said, "Why do you reason among yourselves, you of little faith, 'because you have brought no bread?' 16.9. Don't you yet perceive, neither remember the five loaves for the five thousand, and how many baskets you took up? 16.10. Nor the seven loaves for the four thousand, and how many baskets you took up? 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, |
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25. New Testament, Mark, 1.12-1.13, 1.24, 6.35-6.44, 8.1-8.9, 8.28, 11.25, 16.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 166, 168, 198, 233, 241| 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36. ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38. ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2. Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.3. καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. 8.4. καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.5. καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά. 8.6. καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.7. καὶ εἶχαν ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι. 8.8. καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σφυρίδας. 8.9. ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς. 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 16.18. [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν. | 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2. "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.5. He asked them, "How many loaves do you have?"They said, "Seven." 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover." |
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26. New Testament, Luke, 1.37, 2.39-2.52, 4.1-4.13, 4.34, 9.12-9.17, 10.19, 16.25-16.26, 18.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84, 142, 163, 166, 168, 198, 239, 241| 1.37. ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα. 2.39. Καὶ ὡς ἐτέλεσαν πάντα τὰ κατὰ τὸν νόμον Κυρίου, ἐπέστρεψαν εἰς τὴν Γαλιλαίαν εἰς πόλιν ἑαυτῶν Ναζαρέτ. 2.40. Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπʼ αὐτό. 2.41. Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. 2.42. Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 2.43. ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. 2.44. νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, 2.45. καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. 2.46. καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48. καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 2.50. καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 2.51. καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. 2.52. Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 9.12. Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ Ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν. 9.13. εἶπεν δὲ πρὸς αὐτούς Δότε αὐτοῖς φαγεῖν ὑμεῖς. οἱ δὲ εἶπαν Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα. 9.14. ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ Κατακλίνατε αὐτοὺς κλισίας ὡσεὶ ἀνὰ πεντήκοντα. 9.15. καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας. 9.16. λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. 9.17. καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 18.14. λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται. | 1.37. For everything spoken by God is possible. 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.40. The child was growing, and was becoming strong in spirit, being filled with wisdom, and the grace of God was upon him. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast, 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house?" 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place." 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people." 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each." 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." |
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| 27. Clement of Alexandria, Miscellanies, 7.1.3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
28. Pausanias, Description of Greece, 2.21.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 98| 2.21.9. τὴν δὲ εἰκόνα παρὰ τῇ θεῷ τῆς παρθένου Χλῶριν ὀνομάζουσι, Νιόβης μὲν θυγατέρα εἶναι λέγοντες, Μελίβοιαν δὲ καλεῖσθαι τὸ ἐξ ἀρχῆς· ἀπολλυμένων δὲ ὑπὸ Ἀρτέμιδος καὶ Ἀπόλλωνος τῶν Ἀμφίονος παίδων περιγενέσθαι μόνην τῶν ἀδελφῶν ταύτην καὶ Ἀμύκλαν, περιγενέσθαι δὲ εὐξαμένους τῇ Λητοῖ. Μελίβοιαν δὲ οὕτω δή τι παραυτίκα τε χλωρὰν τὸ δεῖμα ἐποίησε καὶ ἐς τὸ λοιπὸν τοῦ βίου παρέμεινεν ὡς καὶ τὸ ὄνομα ἐπὶ τῷ συμβάντι ἀντὶ Μελιβοίας αὐτῇ γενέσθαι Χλῶριν. | 2.21.9. The statue of the maiden beside the goddess they call Chloris (Pale), saying that she was a daughter of Niobe, and that she was called Meliboea at the first. When the children of Amphion were destroyed by Apollo and Arternis, she alone of her sisters, along with Amyclas, escaped; their escape was due to their prayers to Leto. Meliboea was struck so pale by her fright, not only at the time but also for the rest of her life, that even her name was accordingly changed from Meliboea to Chloris. |
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29. Cassius Dio, Roman History, 39.38.4, 53.19.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 | 39.38.4. For it is said that they would not set foot upon the ships before they received a pledge under oath from their drivers that they should suffer no harm. Whether this is really so or not I do not know; 53.19.6. Hence in my own narrative of later events, so far as they need to be mentioned, everything that I shall say will be in accordance with reports that have been given out, whether it be really the truth or otherwise. In addition to these reports, however, my own opinion will be given, as far as possible, whenever I have been able, from the abundant evidence which I have gathered from my reading, from hearsay, and from what I have seen, to form a judgment that differs from the common report. |
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| 30. Tertullian, On The Apparel of Women, 2.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189 |
31. Origen, Against Celsus, 3.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 | 3.61. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine. |
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| 32. Athanasius, Life of Anthony, 1.2-1.3, 3.6, 17.7, 67.1, 67.8, 84.1, 86.1-86.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80, 84, 179, 186, 206, 237 |
| 33. Evagrius Ponticus, On Evil Thoughts, 1, 11-12, 16, 21, 34-35, 27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 256 |
| 34. Anon., Andrew, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 35. Evagrius Ponticus, Chapters On Prayer, 90 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257 |
| 36. John Chrysostom, De Sacerdotio, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 37. Theodoret of Cyrus, Religious History, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 238 |
| 38. Leo I Pope, Sermons, 2.1-2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 39. Libanius, Declamationes, 30.1.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 |
| 40. Evagrius Ponticus, Praktikos, 14, 19, 23, 25, 27, 31-32, 51, 53, 58, 83, 12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257 |
| 41. Nonnus, Dionysiaca, 21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •bawit, monastery of saint apollo in Found in books: Bernabe et al. (2013), Redefining Dionysos, 471 |
| 42. Anon., Agathon, 37, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 236 |
| 43. Evagrius Ponticus, Tractatus Ad Eulogium (Sub Nomine Nili Ancyrani), 23.24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 44. Socrates Scholasticus, Ecclesiastical History, 4.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 246 |
| 45. Rufinus of Aquileia, Historia Monachorum, 2.2, 3.1, 4.1, 7.1.1, 21.1.6, 25.5.1, 32.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 21, 23 |
| 46. Eunapius, Lives of The Philosophers, 467 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 47. Ambrose, Letters, 1.6.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 48. Anon., Alphabetical Collection, 6, 8, 4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 49. Anon., Syncletica, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 50. Anon., Apophthegmata Patrum, Elias, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 51. Anon., Apophthegmata Patrum, Pior, 14, 13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 52. Anon., Apophthegmata Patrum, Cyrus, 103 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 241 |
| 53. Anon., Apophthegmata Patrum, Antony, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 236 |
| 54. Anon., Apophthegmata Patrum, Isidore, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 55. Anon., Apophthegmata Patrum, Moses, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 56. Anon., Apophthegmata Patrum, Isaiah, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 236 |
| 57. Anon., Apophthegmata Patrum, Daniel, 5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 236 |
| 58. Ambrose, On Duties, 2.86-2.90 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 59. Anon., Apophthegmata Patrum, Benjamin, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 236 |
| 60. Anon., Apophthegmata Patrum, Bessarion, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 61. Augustine, On The Work of Monks, 28.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189 |
| 62. Augustine, Sermons, 38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 210 |
| 63. John Chrysostom, Homilies On Matthew, 3.5, 23.9, 38.4, 49.5, 59.5, 68.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 210, 237, 239 |
| 64. John Chrysostom, Homilies On Hebrews, 7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 65. John Chrysostom, Homilies On 2 Timothy, 5.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 66. Cassian, Conferences, 1.2, 1.12, 3.1, 11.1, 12.7, 12.22, 15.7, 18.1, 19.5, 23.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80, 186, 188, 210, 235, 237, 239, 257, 258 |
67. Cassian, Institutiones, 5.38, 6.10, 10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 237, 257 | 5.38. The same Archebius paid a debt of his mother's by the labour of his own hands. It seems to me worth while to hand down another charitable act of the same man, that the monks of our land may be taught by the example of one and the same man to maintain not only a rigorous continence, but also the most unfeigned affection of love. For he, sprung from no ignoble family, while yet a child, scorning the love of this world and of his kinsfolk, fled to the monastery which is nearly four miles distant from the aforementioned town, where he so passed all his life, that never once throughout the whole of fifty years did he enter or see the village from which he had come, nor even look upon the face of any woman, not even his own mother. In the mean while his father was overtaken by death, and left a debt of a hundred solidi. And though he himself was entirely free from all annoyances, since he had been disinherited of all his father's property, yet he found that his mother was excessively annoyed by the creditors. Then he through consideration of duty somewhat moderated that gospel severity through which formerly, while his parents were prosperous, he did not recognize that he possessed a father or mother on earth; and acknowledged that he had a mother, and hastened to relieve her in her distress, without relaxing anything of the austerity he had set himself. For remaining within the cloister of the monastery he asked that the task of his usual work might be trebled. And there for a whole year toiling night and day alike he paid to the creditors the due measure of the debt secured by his toil and labour, and relieved his mother from all annoyance and anxiety; ridding her of the burden of the debt in such a way as not to suffer anything of the severity he had set himself to be diminished on plea of duteous necessity. Thus did he preserve his wonted austerities, without ever denying to his mother's heart the work which duty demanded, as, though he had formerly disregarded her for the love of Christ, he now acknowledged her again out of consideration of duty. 10.22. How the brethren in Egypt work with their hands, not only to supply their own needs, but also to minister to those who are in prison. And so taught by these examples the Fathers in Egypt never allow monks, and especially the younger ones, to be idle, estimating the purpose of their hearts and their growth in patience and humility by their diligence in work; and they not only do not allow them to receive anything from another to supply their own wants, but further, they not merely refresh pilgrims and brethren who come to visit them by means of their labours, but actually collect an enormous store of provisions and food, and distribute it in the parts of Libya which suffer from famine and barrenness, and also in the cities, to those who are pining away in the squalor of prison; as they believe that by such an offering of the fruit of their hands they offer a reasonable and true sacrifice to the Lord. |
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68. Augustine, On Christian Doctrine, 4.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 | 4.27. 59. But whatever may be the majesty of the style, the life of the speaker will count for more in securing the hearer's compliance. The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he is unprofitable to himself. Sirach 37:19 Wherefore, also, the apostle says: Whether in pretence or in truth Christ is preached. Philippians 1:18 Now Christ is the truth; yet we see that the truth can be preached, though not in truth - that is, what is right and true in itself may be preached by a man of perverse and deceitful mind. And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ's. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not; Matthew 23:3 therefore it is that men who themselves lead unprofitable lives are heard with profit by others. For though they seek their own objects, they do not dare to teach their own doctrines, sitting as they do in the high places of ecclesiastical authority, which is established on sound doctrine. Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: The scribes and the Pharisees sit in Moses' seat. Matthew 23:2 The seat they occupied, then, which was not theirs but Moses', compelled them to say what was good, though they did what was evil. And so they followed their own course in their lives, but were prevented by the seat they occupied, which belonged to another, from preaching their own doctrines. 60. Now these men do good to many by preaching what they themselves do not perform; but they would do good to very many more if they lived as they preach. For there are numbers who seek an excuse for their own evil lives in comparing the teaching with the conduct of their instructors, and who say in their hearts, or even go a little further, and say with their lips: Why do you not do yourself what you bid me do? And thus they cease to listen with submission to a man who does not listen to himself, and in despising the preacher they learn to despise the word that is preached. Wherefore the apostle, writing to Timothy, after telling him, Let no man despise your youth, adds immediately the course by which he would avoid contempt: but be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 1 Timothy 4:12 |
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| 69. Jerome, Commentaria In Aggaeum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 70. Caesarius of Arles, Sermones, 233.5 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239 |
| 71. Jerome, Letters, 24.3.1, 46.10.3, 52.3.2, 52.7.2, 52.13.2, 52.15.2, 58.7.2, 66.13.1, 69.8.4, 77.10.1-77.10.2, 82.6.1, 108.5.2, 108.15.2, 108.20.2, 125.7.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84, 189, 224, 233, 235, 237, 239, 242 |
| 72. Jerome, Vita S. Paul Primi Eremitae, 7.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 242 |
| 73. Jerome, Commentaria In Epistolam Ad Titum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 74. Jerome, Commentaria In Zachariam, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189 |
| 75. Gregory of Tours, Liber In Gloria Martyrum, 9 (6th cent. CE - 6th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 168 |
| 76. Gregory of Tours, De Virtutibus Sancti Martini Episcopi), 1.11, 1.36, 2.35, 3.47, 4.16, 4.35, 4.39 (6th cent. CE - 6th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 164, 210 |
| 77. Isidore of Seville, Etymologies, 1.36.10 (6th cent. CE - 7th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 97 |
| 78. Gregory The Great, Liber Regulae Pastoralis, 1.1, 2.70 (6th cent. CE - 7th cent. CE) Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189, 224 |
| 79. Julianus Pomerius, De Vita Contemplativa Libri Tres, 1.9.2, 1.15, 1.20, 2.4.2, 2.24.2 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189, 224, 240 |
| 80. Palladius of Aspuna, Lausiac History, 5.2, 17.2, 18.10, 20.1, 21.1, 22.1, 32.3, 35.4, 44.2, 45.3, 48.2, 51.1, 58.1 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84, 96, 131, 132, 168, 189, 198, 233, 235, 237, 238 |
| 81. Anon., Apophthegmata Patrum, Macarius The Great, 9 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 82. Evagrius of Pontus, Reflections, 100, 89-90, 88 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 83. Severus, Life of Martin, 2.2, 12.1-12.5, 24.1 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84, 117, 148 |
84. Sozomenus, Ecclesiastical History, 3.14, 3.14.18-3.14.20, 6.28.1-6.28.11, 6.29-6.30, 6.29.1-6.29.2, 6.29.7-6.29.8, 6.30.1, 6.31.1-6.31.6 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 10, 11, 21, 22, 23, 233, 235, 246 | 3.14. I shall commence my recital with Egypt and the two men named Macarius, who were the celebrated chiefs of Scetis and of the neighboring mountain; the one was a native of Egypt, the other was called Politicus, because he was a citizen and was of Alexandrian origin. They were both so wonderfully endowed with Divine knowledge and philosophy, that the demons regarded them with terror, and they wrought many extraordinary works and miraculous cures. The Egyptian, the story says, restored a dead man to life, in order to convince a heretic of the truth of the resurrection from the dead. He lived about ninety years, sixty of which he passed in the deserts. When in his youth he commenced the study of philosophy, he progressed so rapidly, that the monks surnamed him old child, and at the age of forty he was ordained presbyter. The other Macarius became a presbyter at a later period of his life; he was proficient in all the exercises of asceticism, some of which he devised himself, and what particulars he heard among other ascetics, he carried through to success in every form, so that by thoroughly drying up his skin, the hairs of his beard ceased to grow. Pambo, Heraclides, Cronius, Paphnutius, Putubastus, Arsisius, Serapion the Great, Piturion, who dwelt near Thebes, and Pachomius, the founder of the monks called the Tabennesians, flourished at the same place and period. The attire and government of this sect differed in some respects from those of other monks. Its members were, however, devoted to virtue, they contemned the things of earth, excited the soul to heavenly contemplation, and prepared it to quit the body with joy. They were clothed in skins in remembrance of Elias, it appears to me, because they thought that the virtue of the prophet would be thus always retained in their memory, and that they would be enabled, like him to resist manfully the seductions of amorous pleasures, to be influenced by similar zeal, and be incited to the practice of sobriety by the hope of an equal reward. It is said that the peculiar vestments of these Egyptian monks had reference to some secret connected with their philosophy, and did not differ from those of others without some adequate cause. They wore their tunics without sleeves, in order to teach that the hands ought not to be ready to do presumptuous evil. They wore a covering on their heads called a cowl, to show that they ought to live with the same innocence and purity as infants who are nourished with milk, and wear a covering of the same form. Their girdle, and a species of scarf, which they wear across the loins, shoulders, and arms, admonish them that they ought to be always ready in the service and work of God. I am aware that other reasons have been assigned for their peculiarity of attire, but what I have said appears to me to be sufficient. It is said that Pachomius at first practiced philosophy alone in a cave, but that a holy angel appeared to him, and commanded him to call together some young monks, and live with them, for he had succeeded well in pursuing philosophy by himself, and to train them by the laws which were about to be delivered to him, and now he was to possess and benefit many as a leader of communities. A tablet was then given to him, which is still carefully preserved. Upon this tablet were inscribed injunctions by which he was bound to permit every one to eat, to drink, to work, and to fast, according to his capabilities of so doing; those who ate heartily were to be subjected to arduous labor, and the ascetic were to have more easy tasks assigned them; he was commanded to have many cells erected, in each of which three monks were to dwell, who were to take their meals at a common refectory in silence, and to sit around the table with a veil thrown over the face, so that they might not be able to see each other or anything but the table and what was set before them; they were not to admit strangers to eat with them, with the exception of travelers, to whom they were to show hospitality; those who desired to live with them, were first to undergo a probation of three years, during which time the most laborious tasks were to be done, and, by this method they could share in their community. They were to clothe themselves in skins, and to wear woolen tiaras adorned with purple nails, and linen tunics and girdles. They were to sleep in their tunics and garments of skin, reclining on long chairs specially constructed by being closed on each side, so that it could hold the material of each couch. On the first and last days of the week they were to approach the altar for the communion in the holy mysteries, and were then to unloose their girdles and throw off their robes of skin. They were to pray twelve times every day and as often during the evening, and were to offer up the same number of prayers during the night. At the ninth hour they were to pray thrice, and when about to partake of food they were to sing a psalm before each prayer. The whole community was to be divided into twenty-four classes, each of which was to be distinguished by one of the letters of the Greek alphabet, and so that each might have a cognomen fitting to the grade of its conduct and habit. Thus the name of Iota was given to the more simple, and that of Zeta or of Xi to the crooked, and the names of the other letters were chosen according as the purpose of the order most fittingly answered the form of the letter. These were the laws by which Pachomius ruled his own disciples. He was a man who loved men and was beloved of God, so that he could foreknow future events, and was frequently admitted to intercourse with the holy angels. He resided at Tabenna, in Thebaïs, and hence the name Tabennesians, which still continues. By adopting these rules for their government, they became very renowned, and in process of time increased so vastly, that they reached to the number of seven thousand men. But the community on the island of Tabenna with which Pachomius lived, consisted of about thirteen hundred; the others resided in the Thebaïs and the rest of Egypt. They all observed one and the same rule of life, and possessed everything in common. They regarded the community established in the island of Tabenna as their mother, and the rulers of it as their fathers and their princes. About the same period, Apollonius became celebrated by his profession of monastic philosophy. It is said that from the age of fifteen he devoted himself to philosophy in the deserts, and that when he attained the age of forty, he went according to a Divine command he then received, to dwell in regions inhabited by men. He had likewise a community in the Thebaïs. He was greatly beloved of God, and was endowed with the power of performing miraculous cures and notable works. He was exact in the observance of duty, and instructed others in philosophy with great goodness and kindness. He was acceptable to such a degree in his prayers, that nothing of what he asked from God was denied him, but he was so wise that he always proffered prudent requests and such as the Divine Being is ever ready to grant. I believe that Anuph the divine, lived about this period. I have been informed that from the time of the persecution, when he first avowed his attachment to Christianity, he never uttered a falsehood, nor desired the things of earth. All his prayers and supplications to God were duly answered, and he was instructed by a holy angel in every virtue. Let, however, what we have said of the Egyptian monks suffice. The same species of philosophy was about this time cultivated in Palestine, after being learned in Egypt, and Hilarion the divine then acquired great celebrity. He was a native of Thabatha, a village situated near the town of Gaza, towards the south, and hard by a torrent which falls into the sea, and received the same name as the village, from the people of that country. When he was studying grammar at Alexandria, he went out into the desert to see the monk Antony the Great, and in his company he learned to adopt a like philosophy. After spending a short time there, he returned to his own country, because he was not allowed to be as quiet as he wished, on account of the multitudes who flocked around Antony. On finding his parents dead, he distributed his patrimony among his brethren and the poor, and without reserving anything whatever for himself, he went to dwell in a desert situated near the sea, and about twenty stadia from his native village. His cell residence was a very little house, and was constructed of bricks, chips and broken tiles, and was of such a breadth, height, and length that no one could stand in it without bending the head, or lie down in it without drawing up the feet; for in everything he strove to accustom himself to hardship and to the subjugation of luxurious ease. To none of those we have known did he yield in the high reach of his unboastful and approved temperance. He contended against hunger and thirst, cold and heat, and other afflictions of the body and of the soul. He was earnest in conduct, grave in discourse, and with a good memory and accurate attainment in Sacred Writ. He was so beloved by God, that even now many afflicted and possessed people are healed at his tomb. It is remarkable that he was first interred in the island of Cyprus, but that his remains are now deposited in Palestine; for it so happened, that he died during his residence in Cyprus, and was buried by the inhabitants with great honor and respect. But Hesychas, one of the most renowned of his disciples, stole the body, conveyed it to Palestine, and interred it in his own monastery. From that period, the inhabitants conducted a public and brilliant festival yearly; for it is the custom in Palestine to bestow this honor on those among them, who have attained renown by their goodness, such as Aurelius, Anthedonius, Alexion, a native of Bethagathon, and Alaphion, a native of Asalea, who, during the reign of Constantius, lived religiously and courageously in the practice of philosophy, and by their personal virtues they caused a considerable increase to the faith among the cities and villages that were still under the pagan superstition. About the same period, Julian practiced philosophy near Edessa; he attempted a very severe and incorporeal method of life so that he seemed to consist of bones and skin without flesh. The setting forth of the history is due to Ephraim, the Syrian writer, who wrote the story of Julian's life. God himself confirmed the high opinion which men had formed of him; for He bestowed on him the power of expelling demons and of healing all kinds of diseases, without having recourse to drugs, but simply by prayer. Besides the above, many other ecclesiastical philosophers flourished in the territories of Edessa and Amida, and about the mountain called Gaugalius; among these were Daniel and Simeon. But I shall now say nothing further of the Syrian monks; I shall further on, if God will, describe them more fully. It is said that Eustathius, who governed the church of Sebaste in Armenia, founded a society of monks in Armenia, Paphlagonia, and Pontus, and became the author of a zealous discipline, both as to what meats were to be partaken of or to be avoided, what garments were to be worn, and what customs and exact course of conduct were to be adopted. Some assert that he was the author of the ascetic treatises commonly attributed to Basil of Cappadocia. It is said that his great exactness led him into certain extravagances which were altogether contrary to the laws of the Church. Many persons, however, justify him from this accusation, and throw the blame upon some of his disciples, who condemned marriage, refused to pray to God in the houses of married persons, despised married presbyters, fasted on Lord's days, held their assemblies in private houses, denounced the rich as altogether without part in the kingdom of God, contemned those who partook of animal food. They did not retain the customary tunics and stoles for their dress, but used a strange and unwonted garb, and made many other innovations. Many women were deluded by them, and left their husbands; but, not being able to practice continence, they fell into adultery. Other women, under the pretext of religion, cut off their hair, and behaved otherwise than is fitting to a woman, by arraying themselves in men's apparel. The bishops of the neighborhood of Gangrœ, the metropolis of Paphlagonia, assembled themselves together, and declared that all those who imbibed these opinions should be aliens to the Catholic Church, unless, according to the definitions of the Synod, they would renounce each of the aforesaid customs. It is said that from that time, Eustathius exchanged his clothing for the stole, and made his journeys habited like other priests, thus proving that he had not introduced and practiced these novelties out of self-will, but for the sake of a godly asceticism. He was as renowned for his discourses as for the purity of his life. To confess the truth, he was not eloquent, nor had he ever studied the art of eloquence; yet he had admirable sense and a high capacity of persuasion, so that he induced several men and women, who were living in fornication, to enter upon a temperate and earnest course of life. It is related that a certain man and woman, who, according to the custom of the Church, had devoted themselves to a life of virginity, were accused of cohabiting together. He strove to make them cease from their intercourse; finding that his remonstrances produced no effect upon them, he sighed deeply, and said, that a woman who had been legally married had, on one occasion, heard him discourse on the advantage of continence, and was thereby so deeply affected that she voluntarily abstained from legitimate intercourse with her own husband, and that the weakness of his powers of conviction was, on the other hand, attested by the fact, that the parties above mentioned persisted in their illegal course. Such were the men who originated the practice of monastic discipline in the regions above mentioned. Although the Thracians, the Illyrians, and the other European nations were still inexperienced in monastic communities, yet they were not altogether lacking in men devoted to philosophy. of these, Martin, the descendant of a noble family of Saboria in Pannonia, was the most illustrious. He was originally a noted warrior, and the commander of armies; but, accounting the service of God to be a more honorable profession, he embraced a life of philosophy, and lived, in the first place, in Illyria. Here he zealously defended the orthodox doctrines against the attacks of the Arian bishops, and after being plotted against and frequently beaten by the people, he was driven from the country. He then went to Milan, and dwelt alone. He was soon, however, obliged to quit his place of retreat on account of the machinations of Auxentius, bishop of that region, who did not hold soundly to the Nicene faith; and he went to an island called Gallenaria, where he remained for some time, satisfying himself with roots of plants. Gallenaria is a small and uninhabited island lying in the Tyrrhenian Sea. Martin was afterwards appointed bishop of the church of Tarracin (Tours). He was so richly endowed with miraculous gifts that he restored a dead man to life, and performed other signs as wonderful as those wrought by the apostles. We have heard that Hilary, a man divine in his life and conversation, lived about the same time, and in the same country; like Martin, he was obliged to flee from his place of abode, on account of his zeal in defense of the faith. I have now related what I have been able to ascertain concerning the individuals who practiced philosophy in piety and ecclesiastical rites. There were many others who were noted in the churches about the same period on account of their great eloquence, and among these the most distinguished were, Eusebius, who administered the priestly office at Emesa; Titus, bishop of Bostra; Serapion, bishop of Thmuis; Basil, bishop of Ancyra; Eudoxius, bishop of Germanicia; Acacius, bishop of C sarea; and Cyril, who controlled the see of Jerusalem. A proof of their education is in the books they have written and left behind, and the many things worthy of record. 6.29. Apollos flourished about the same period in Thebaïs. He early devoted himself to a life of philosophy; and after having passed forty years in the desert, he shut himself up, by the command of God, in a cave formed at the foot of a mountain, near a very populous district. By the multitude of his miracles, he soon became distinguished, and was the head of many monks; for he directed them profitably by his instructions. Timothy, who conducted the church of Alexandria, has given us a history of his method of discipline and of what divine and marvelous deeds he was a worker; he also narrates the lives of other approved monks, many of whom I have mentioned. In that time many good monks, to the number of about two thousand, preached philosophy in the neighborhood of Alexandria; some in a district called the Hermitage, and others more towards Mareotis and Libya. Dorotheus, a native of Thebes, was among the most celebrated of these monks. He spent the day in collecting stones upon the seashore, which he used in erecting cells to be given to those who were unable to build them. During the night, he employed himself in weaving baskets of palm leaves; and these he sold, to obtain the means of subsistence. He ate six ounces of bread with a few vegetables daily, and drank nothing but water. Having accustomed himself to this extreme abstinence from his youth, he continued to observe it in old age. He was never seen to recline on a mat or a bed, nor even to place his limbs in an easy attitude, or willingly to surrender himself to sleep. Sometimes, from natural lassitude, his eyes would involuntarily close when he was at his daily labor or his meals; and when nodding during his eating, the food would fall from his mouth. One day, being utterly overcome by drowsiness, he fell down on the mat; he was displeased at finding himself in this position, and said, in an undertone of voice, If angels are persuaded to sleep, you will persuade also the zealous. Perhaps he might have said this to himself, or perhaps to the demon who had become an impediment to his zealous exercises. He was once asked by a person who came to him while he was exhausting himself, why he destroyed his body. Because it destroys me, was his reply. Piammon and John presided over two celebrated Egyptian monasteries near Diolcus. They were presbyters who discharged their priesthood very carefully and reverently. It is said that one day, when Piammon was officiating as priest, he beheld an angel standing near the holy table and writing down in a book the names of the monks who were present, while he erased the names of those who were absent. John had received from God such power over sufferings and diseases, that he healed the gouty and restored the paralytic. A very old man, named Benjamin, was practicing philosophy very brilliantly about this period, in the desert near Scetis. God had bestowed upon him the power of relieving the sick of every disease without medicine, by the touch only of his hand, or by means of a little oil consecrated by prayer. The story is, that he was attacked by a dropsy, and his body was swollen to such a size that it became necessary, in order to carry him from his cell, to enlarge the door. As his malady would not admit of his lying in a recumbent posture, he remained, during eight months, seated on a very large skin, and continued to heal the sick, without regretting that his own recovery was not effected. He comforted those who came to visit him, and requested them to pray for his soul; adding that he cared little for his body, for it had been of no service to him when in health, and could not, now that it was diseased, be of any injury to him. About the same time the celebrated Mark, Marcarius the younger, Apollonius, and Moses, an Egyptian, dwelt at Scetis. It is said that Mark was, from his youth upwards, distinguished by extreme mildness and prudence; he committed the Sacred Scriptures to memory, and manifested such eminent piety that Macarius himself, the presbyter of Celli , declared that he had never given to him what priests present to the initiated at the holy table, but that an angel administered it to him whose hand up to the forearm he declares himself to have seen. Macarius had received from God the power of dispelling demons. A murder which he had unintentionally committed was the original cause of his embracing a life of philosophy. He was a shepherd, and led his flock to graze on the banks of Lake Mareotis, when in sport he slew one of his companions. Fearful of being delivered up to justice, he fled to the desert. Here he concealed himself during three years, and afterwards erected a small dwelling on the spot, in which he dwelt twenty-five years. He was accustomed to say that he owed much to the calamity that had befallen him in early life, and even called the unintentional murder he had committed a salutary deed, inasmuch as it had been the cause of his embracing philosophy and a blessed mode of life. Apollonius, after passing his life in the pursuits of commerce, retired in his old age to Scetis. On reflecting that he was too old to learn writing or any other art, he purchased with his own money a supply of every kind of drug, and of food suited for the sick, some of which he carried until the ninth hour to the door of every monastery, for the relief of those who were suffering from disease. Finding this practice advantageous to himself, he adopted this mode of life; and when he felt death approaching he delivered his drugs to one whom he exhorted to go and do as he had done. Moses was originally a slave, but was driven from his master's house on account of his immorality. He joined some robbers, and became leader of the band. After having perpetrated many evil deeds and dared some murders, by some sudden conversion he embraced the monastic life, and attained the highest point of philosophy. As the healthful and vigorous habit of body which had been induced by his former avocations acted as a stimulus to his imagination and excited a desire for pleasure, he resorted to every possible means of macerating his body; thus, he subsisted on a little bread without cooked food, subjected himself to severe labor, and prayed fifty times daily; he prayed standing, without bending his knees or closing his eyes in sleep. He sometimes went during the night to the cells of the monks and secretly filled their pitchers with water, and this was very laborious, for he had sometimes to go ten, sometimes twenty, and sometimes thirty and more, stadia in quest of water. Notwithstanding all his efforts to macerate his body, it was long before he could subdue his natural vigor of constitution. It is reported that robbers once broke into the dwelling where he was practicing philosophy; he seized and bound them, threw the four men across his shoulders, and bore them to the church, that the monks who were there assembled might deal with them as they thought fit, for he did not consider himself authorized to punish any one. For they say so sudden a conversion from vice to virtue was never before witnessed, nor such rapid attainments in monastical philosophy. Hence God rendered him an object of dread to the demons, and he was ordained presbyter over the monks at Scetis. After a life spent in this manner, he died at the age of seventy-five, leaving behind him numerous eminent disciples. Paul, Pachon, Stephen, and Moses, of whom the two latter were Libyans, and Pior, who was an Egyptian, flourished during this reign. Paul dwelt at Ferme, a mountain of Scetis, and presided over five hundred ascetics. He did not labor with his hands, neither did he receive alms of any one, except such food as was necessary for his subsistence. He did nothing but pray, and daily offered up to God three hundred prayers. He placed three hundred pebbles in his bosom, for fear of omitting any of these prayers; and, at the conclusion of each, he took away one of the pebbles. When there were no pebbles remaining, he knew that he had gone through the whole course of his prescribed prayers. Pachon also flourished during this period at Scetis. He followed this career from youth to extreme old age, without ever being found unmanly in self-control by the appetites of the body, the passions of the soul, or a demon - in short, in all those things which the philosopher should conquer. Stephen dwelt at Mareotis near Marmarica. During sixty years, through exactness, he attained the perfection of asceticism, became very noted as a monk, and was intimate with Antony the Great. He was very mild and prudent, and his usual style of conversation was sweet and profitable, and well calculated to comfort the souls of the afflicted, to transform them into good spirits, if even they had previously been depressed by griefs which seemed necessary. He behaved similarly about his own afflictions. He was troubled with a severe and incurable ulcer, and surgeons were employed to operate upon the diseased members. During the operation Stephen employed himself in weaving palm leaves, and exhorted those who were around him not to concern themselves about his sufferings. He told them to have no other thought than that God does nothing but for our good, and that his affliction would tend to his real welfare, inasmuch as it would perhaps atone for his sins, it being better to be judged in this life than in the life to come. Moses was celebrated for his meekness, his love, and his power of healing of sufferings by prayer. Pior determined, from his youth, to devote himself to a life of philosophy; and, with this view, quitted his father's house after having made a vow that he would never again look upon any of his relations. After fifty years had expired, one of his sisters heard that he was still alive, and she was so transported with joy at this unexpected intelligence, that she could not rest till she had seen him. The bishop of the place where she resided was so affected by the groans and tears of the aged woman, that he wrote to the leaders of the monks in the desert of Scetis, desiring them to send Pior to him. The superiors accordingly directed him to repair to the city of his birth, and he could not say nay, for disobedience was regarded as unlawful by the monks of Egypt, and I think also by other monks. He went with another monk to the door of his father's house, and caused himself to be announced. When he heard the door being opened, he closed his eyes, and calling his sister by name, he said to her, I am Pior, your brother; look at me as much as you please. His sister was delighted beyond measure at again beholding him, and returned thanks to God. He prayed at the door where he stood, and then returned to the place where he lived; there he dug a well, and found that the water was bitter, but he persevered in the use of it till his death. Then the height to which he had carried his self-denial was known; for after he died, several attempted to practice philosophy in the place where he had dwelt, but found it impossible to remain there. I am convinced that, had it not been for the principles of philosophy which he had espoused, he could easily have changed the water to a sweet taste by prayer; for he caused water to flow in a spot where none had existed previously. It is said that some monks, under the guidance of Moses, undertook to dig a well, but the expected vein did not appear, nor did any depth yield the water, and they were about to abandon the task, when, about midday, Pior joined them; he first embraced them, and then rebuked their want of faith and littleness of soul; he then descended into the pit they had excavated; and, after engaging in prayer, struck the ground thrice with a rod. A spring of water soon after rose to the surface, and filled the whole excavation. After prayer, Pior departed; and though the monks urged him to break his fast with them, he refused, alleging that he had not been sent to them for that purpose, but merely in order to perform the act he had effected. 6.30. At this period, Origen, one of the disciples of Antony the Great, was still living at a great age, in the monasteries of Scetis. Also, Didymus, and Cronion, who was about one hundred and ten years of age, Arsisius the Great, Putubatus, Arsion, and Serapion, all of whom had been contemporary with Antony the Great. They had grown old in the exercise of philosophy, and were at this period presiding over the monasteries. There were some holy men among them who were young and middle aged, but who were celebrated for their excellent and good qualities. Among these were Ammonius, Eusebius, and Dioscorus. They were brothers, but on account of their height of stature were called the Long Brothers. It is said that Ammon attained the summit of philosophy, and consequently overcame the love of ease and pleasure. He was very studious, and had read the works of Origen, of Didymus, and of other ecclesiastical writers. From his youth to the day of his death he never tasted anything, with the exception of bread, that had been prepared by means of fire. He was once chosen to be ordained bishop; and after urging every argument that could be devised in rejection of the honor, but in vain, he cut off one of his ears, and said to those who had come for him, Go away. Henceforward the priestly law forbids my ordination, for the person of a priest should be perfect. Those who had been sent for him accordingly departed; but, on ascertaining that the Church does not observe the Jewish law in requiring a priest to be perfect in all his members, but merely requires him to be irreprehensible in point of morals, they returned to Ammon, and endeavored to take him by force. He protested to them that, if they attempted any violence against him, he would cut out his tongue; and, terrified at this menace, they immediately took their departure. Ammon was ever after surnamed Parotes. Some time afterwards, during the ensuing reign, the wise Evagrius formed an intimacy with him. Evagrius was a wise man, powerful in thought and in word, and skillful in discerning the arguments which led to virtue and to vice, and capable in urging others to imitate the one, and to eschew the other. His eloquence is fully attested by the works he has left behind him. With respect to his moral character, it is said that he was totally free from all pride or superciliousness, so that he was not elated when just commendations were awarded him, nor displeased when unjust reproaches were brought against him. He was a citizen of Iberia, near the Euxine. He had philosophized and studied the Sacred Scriptures under Gregory, bishop of Nazianzen, and had filled the office of archdeacon when Gregory administered the church in Constantinople. He was handsome in person, and careful in his mode of attire; and hence an acquaintanceship he had formed with a certain lady excited the jealousy of her husband, who plotted his death. While the plot was about being carried forward into deed, God sent him while sleeping, a fearful and saving vision in a dream. It appeared to him that he had been arrested in the act of committing some crime, and that he was bound hand and foot in irons. As he was being led before the magistrates to receive the sentence of condemnation, a man who held in his hand the book of the Holy Gospels addressed him, and promised to deliver him from his bonds, and confirmed this with an oath, provided he would quit the city. Evagrius touched the book, and made oath that he would do so. Immediately his chains appeared to fall off, and he awoke. He was convinced by this divine dream, and fled the danger. He resolved upon devoting himself to a life of asceticism, and proceeded from Constantinople to Jerusalem. Some time after he went to visit the philosophers of Scetis, and gladly determined to live there. |
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85. Vergil, Aeneis, 4.660, 11.361 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 76, 97 | 4.660. of flames and serpents foul, while at his door 11.361. ah me, what misery my people feel! |
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| 86. Anon., Martyr. Mariani Et Jacobi, 10, 27 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 237 |
| 87. Besa, Life of Shenute, 2, 20, 89 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 117 |
| 88. Gregory of Nazianzus, Orations, 2.14, 2.71, 7.10, 14.4, 24.2, 43.21, 43.23, 43.60 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84, 189, 224, 238, 239, 240 |
| 89. Anon., History of The Monks In Egypt, None Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 116, 238 |
| 90. Anon., Life of Daniel The Stylite, 98 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 92. Anon., Pachomius, Vita Graecae, 114, 19-21, 31, 4, 45, 5, 7, 88, 36 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 93. Basil of Caesarea, Long Rules, 6.69 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96 |
| 94. Cyril of Scythopolis, Life of Euthymius [Ed. Schwartz], 2 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 198 |
| 95. Anon., Apophthegmata Patrum, John of The Thebaid, 35 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 96. Anon., Apophthegmata Patrum, Theodore of Pherme, 2 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239 |
| 97. Anon., Life of Olympias, None Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84 |
| 98. Gregory of Nyssa, Life of Gregory Thamauturgus[Ed. Heil], 12.11 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239 |
| 99. Nilus of Ancyra, Peristeria, 20.1-20.2 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 189, 239 |
| 100. Pelagius, Epistula Ad Celantiam, 8 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 253 |
| 101. Basil of Caesarea, Short Rules, 42 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 237 |
| 102. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 1.3 Tagged with subjects: •apollo of bawit Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 179 |
