|1. Hebrew Bible, Genesis, 1.26, 3.12, 6.4, 18.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ambrose of Milan, interlinked orderings of time in • Church/es, Order • Land of Israel, to leave in order to greet your mother • Moral order • Social order • angel, in cosmic order • cosmic order, in Hebrew Bible • humanity, three orders of temperament of • interiorities defined, social order • order • ordo, order • telos, temperament, three orders of
Found in books: Birnbaum and Dillon (2020) 267; Estes (2020) 377; Goldhill (2022) 358; Karfíková (2012) 26; Kosman (2012) 117; Legaspi (2018) 51, 101; McDonough (2009) 50, 53, 182; Neusner (2001) 217; Tefera and Stuckenbruck (2021) 60; Wiebe (2021) 33
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃
6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃'
18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ '. None
|1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ |
3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’
6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
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,' '. None
|2. Hebrew Bible, Isaiah, 40.28, 60.1-60.2, 60.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Moral order • Social order • Tisha bAv lectionary cycle, dialogic arrangement of • community, dialogic arrangement of • interiorities defined, social order
Found in books: McDonough (2009) 50; Neusner (2001) 205; Stern (2004) 59, 66
40.28. הֲלוֹא יָדַעְתָּ אִם־לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם יְהוָה בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ׃
60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃
60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃' '. None
|40.28. Hast thou not known? hast thou not heard That the everlasting God, the LORD, The Creator of the ends of the earth, Fainteth not, neither is weary? His discernment is past searching out. |
60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee.
60.21. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory.' '. None
|3. Hesiod, Theogony, 153, 217, 306, 333, 503-506, 886, 900, 904-906, 920, 923, 927, 941, 944, 961, 970, 980, 1005, 1009, 1012, 1018 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Moral order • Order, • Social order • cosmic order (cosmology, cosmos) • cosmos, ordered • divine appellations/attributes\n, (and) order • order
Found in books: Borg (2008) 391; Clay and Vergados (2022) 29, 32, 34; Del Lucchese (2019) 20, 42; Ker and Wessels (2020) 24, 34, 38; Laemmle (2021) 219; McDonough (2009) 57, 58
153. ἰσχὺς δʼ ἄπλητος κρατερὴ μεγάλῳ ἐπὶ εἴδει.
217. καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους,
306. τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι
333. Κητὼ δʼ ὁπλότατον Φόρκυι φιλότητι μιγεῖσα
503. οἳ οἱ ἀπεμνήσαντο χάριν ἐυεργεσιάων, 504. δῶκαν δὲ βροντὴν ἠδʼ αἰθαλόεντα κεραυνὸν 505. καὶ στεροπήν· τὸ πρὶν δὲ πελώρη Γαῖα κεκεύθει· 506. τοῖς πίσυνος θνητοῖσι καὶ ἀθανάτοισιν ἀνάσσει.
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν
900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε.
904. Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905. Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906. θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
920. γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα.
923. μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
927. Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα
941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα,
944. μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο.
961. ἣ δέ οἱ Μήδειαν ἐύσφυρον ἐν φιλότητι
970. Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
980. μιχθεῖσʼ ἐν φιλότητι πολυχρύσου Ἀφροδίτης,
1005. Αἰακοῦ ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην,'
1009. Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
1012. γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι
1018. γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. '. None
|153. And lovely Tethys, and the youngest one, |
217. Cytherea, which she’d reached. She’s known as well,
306. And her who bore a woeful destiny,
333. And fierce Echidna, who, with flashing eye
503. With Hermes, too, she helps increase men’s stocks – 504. Their droves of cows and goats and fleecy flocks. 505. of few she’ll cause increase; of many, though 506. She’ll cause a dearth if she should will it so.
886. Gave him in marriage to his progeny
900. They made, but sometimes, echoing around,
904. The sound of whelps was heard, sometimes the ear 905. Would catch a hissing sound, which then would change 906. To echoing along the mountain range.
920. Long waves rage at the onslaught of the band
923. Who are deceased, shook, and the Titan horde
927. Thunder and lightning, Zeus had seized, his might
941. With fire in mountain-glens and with the glow
944. In bitter anger Zeus cast Typhoeus,
961. Divided among the gods their dignities.
970. For destiny revealed that she someday
980. Bore all the Fates, whom Zeus especially
1005. Bright-eyed Tritogeneia from his head,'
1009. But Hera with her spouse became irate,
1012. Hephaestus, who transcended everyone
1018. For he was fearful that she just might bear '. None
|4. Homer, Iliad, 18.535 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Moral order • Order, • Social order
Found in books: Del Lucchese (2019) 14; McDonough (2009) 56, 57
18.535. ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,''. None
|18.535. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ''. None|
|5. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Social order • cosmic order, in Plato • gods, and order • order • psychē (soul), order and virtue in Plato
Found in books: Legaspi (2018) 137; Lloyd (1989) 276; McDonough (2009) 108; Wolfsdorf (2020) 58
507e. τῷ μακαρίῳ μέλλοντι ἔσεσθαι, οὕτω πράττειν, οὐκ ἐπιθυμίας ἐῶντα ἀκολάστους εἶναι καὶ ταύτας ἐπιχειροῦντα πληροῦν, ἀνήνυτον κακόν, λῃστοῦ βίον ζῶντα. οὔτε γὰρ ἂν ἄλλῳ ἀνθρώπῳ προσφιλὴς ἂν εἴη ὁ τοιοῦτος οὔτε θεῷ· κοινωνεῖν γὰρ ἀδύνατος, ὅτῳ δὲ μὴ ἔνι κοινωνία, φιλία οὐκ ἂν εἴη. ΣΩ. φασὶ δʼ οἱ σοφοί, ὦ Καλλίκλεις, καὶ οὐρανὸν καὶ'508a. γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα, καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν, ὦ ἑταῖρε, οὐκ ἀκοσμίαν οὐδὲ ἀκολασίαν. σὺ δέ μοι δοκεῖς οὐ προσέχειν τὸν νοῦν τούτοις, καὶ ταῦτα σοφὸς ὤν, ἀλλὰ λέληθέν σε ὅτι ἡ ἰσότης ἡ γεωμετρικὴ καὶ ἐν θεοῖς καὶ ἐν ἀνθρώποις μέγα δύναται, σὺ δὲ πλεονεξίαν οἴει δεῖν ἀσκεῖν· γεωμετρίας γὰρ ἀμελεῖς. εἶεν· ἢ ἐξελεγκτέος δὴ οὗτος ὁ λόγος '. None
|507e. a man who would be blessed with the needful justice and temperance; not letting one’s desires go unrestrained and in one’s attempts to satisfy them—an interminable trouble—leading the life of a robber. For neither to any of his fellow-men can such a one be dear, nor to God; since he cannot commune with any, and where there is no communion, there can be no friendship. Soc. And wise men tell us, Callicles, that heaven and earth'508a. and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession '. None|
|6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmic order, in Plato • cosmos, order
Found in books: Frede and Laks (2001) 91; Legaspi (2018) 150
902e. γὰρ ἄνευ σμικρῶν τοὺς μεγάλους φασὶν λιθολόγοι λίθους εὖ κεῖσθαι. ΚΛ. πῶς γὰρ ἄν; ΑΘ. μὴ τοίνυν τόν γε θεὸν ἀξιώσωμέν ποτε θνητῶν δημιουργῶν φαυλότερον, οἳ τὰ προσήκοντα αὑτοῖς ἔργα, ὅσῳπερ ἂν ἀμείνους ὦσιν, τόσῳ ἀκριβέστερα καὶ τελεώτερα μιᾷ τέχνῃ σμικρὰ καὶ μεγάλα ἀπεργάζονται· τὸν δὲ θεὸν ὄντα τε σοφώτατον βουλόμενόν τʼ ἐπιμελεῖσθαι καὶ δυνάμενον,''. None
|902e. and small; for even masons say that big stones are not well laid without little stones. Clin. They cannot be. Ath. Let us never suppose that God is inferior to mortal craftsmen who, the better they are, the more accurately and perfectly do they execute their proper tasks, small and great, by one single art,—or that God, who is most wise, and both willing and able to care,''. None|
|7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmic order, in Plato • justice, as internal order • kosmos, and order (taxis) • order, human • wisdom, and order
Found in books: Broadie (2021) 126, 129, 130; Ebrey and Kraut (2022) 21; Horkey (2019) 119; Legaspi (2018) 151
444d. τὸ δʼ ἄδικα ἀδικίαν; 500c. πραγματείας, καὶ μαχόμενον αὐτοῖς φθόνου τε καὶ δυσμενείας ἐμπίμπλασθαι, ἀλλʼ εἰς τεταγμένα ἄττα καὶ κατὰ ταὐτὰ ἀεὶ ἔχοντα ὁρῶντας καὶ θεωμένους οὔτʼ ἀδικοῦντα οὔτʼ ἀδικούμενα ὑπʼ ἀλλήλων, κόσμῳ δὲ πάντα καὶ κατὰ λόγον ἔχοντα, ταῦτα μιμεῖσθαί τε καὶ ὅτι μάλιστα ἀφομοιοῦσθαι. ἢ οἴει τινὰ μηχανὴν εἶναι, ὅτῳ τις ὁμιλεῖ ἀγάμενος, μὴ μιμεῖσθαι ἐκεῖνο;' '. None
|444d. and unjust injustice? of necessity. But to produce health is to establish the elements in a body in the natural relation of dominating and being dominated by one another, while to cause disease is to bring it about that one rules or is ruled by the other contrary to nature. Yes, that is so. And is it not likewise the production of justice in the soul to establish its principles in the natural relation of controlling and being controlled by one another, while injustice is to cause the one to rule or be ruled by the other contrary to nature? Exactly so, he said. Virtue, then, as it seems, would be a kind of health 500c. to turn his eyes downward upon the petty affairs of men, and so engaging in strife with them to be filled with envy and hate, but he fixes his gaze upon the things of the eternal and unchanging order, and seeing that they neither wrong nor are wronged by one another, but all abide in harmony as reason bids, he will endeavor to imitate them and, as far as may be, to fashion himself in their likeness and assimilate himself to them. Or do you think it possible not to imitate the things to which anyone attaches himself with admiration? Impossible, he said. Then the lover of wisdom' '. None|
|8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dialectic, first order versus object of methodological reflection • order
Found in books: Broadie (2021) 204; Lloyd (1989) 137
92c. εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα.''. None
|92c. into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason.''. None|
|9. Xenophon, The Education of Cyrus, 8.5.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • order • virtues, eutaxia (“discipline,” “good order”)
Found in books: Henderson (2020) 64; Huffman (2019) 556
8.5.2. διηγησόμεθα δὲ καὶ ταῦτα ὡς πολὺς στόλος ὢν εὐτάκτως μὲν κατεσκευάζετο καὶ πάλιν ἀνεσκευάζετο, ταχὺ δὲ κατεχωρίζετο ὅπου δέοι. ὅπου γὰρ ἂν στρατοπεδεύηται βασιλεύς, σκηνὰς μὲν δὴ ἔχοντες πάντες οἱ ἀμφὶ βασιλέα στρατεύονται καὶ θέρους καὶ χειμῶνος.''. None
|8.5.2. We will relate here in how orderly a manner An oriental camp his train packed up, large though it was, and how quickly they reached the place where they were due. For wherever the great king encamps, all his retinue follow him to the field with their tents, whether in summer or in winter. ''. None|
|10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmic order • order, Roman
Found in books: Kingsley Monti and Rood (2022) 285; Torok (2014) 129
|11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Social order • order
Found in books: Lloyd (1989) 140; McDonough (2009) 108
|12. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • chaos vs. order,kosmos • virtues, eutaxia (“discipline,” “good order”)
Found in books: Henderson (2020) 109, 128; Versnel (2011) 116
|13. Cicero, On The Nature of The Gods, 2.56 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Order, • cosmos, order
Found in books: Del Lucchese (2019) 194; Frede and Laks (2001) 98
|2.56. "In the heavens therefore there is nothing of chance or hazard, no error, no frustration, but absolute order, accuracy, calculation and regularity. whatever lacks these qualities, whatever is false and spurious and full of error, belongs to the region between the earth and the moon (the last of the heavenly bodies), and to the surface of the earth. Anyone therefore who thinks that the marvellous order and incredible regularity of the heavenly bodies, which is the sole source of preservation and safety for all things, is not rational, himself cannot be deemed a rational thing. ''. None|
|14. Septuagint, Ecclesiasticus (Siracides), 1.26 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • order (τάξις) • wisdom, and/or correlation with Torah and natural order
Found in books: Hayes (2015) 97; James (2021) 150
|1.26. If you desire wisdom, keep the commandments,and the Lord will supply it for you.''. None|
|15. Septuagint, Wisdom of Solomon, 19.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Moral order • Social order • cosmic order
Found in books: Legaspi (2018) 193, 223; McDonough (2009) 50
|19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.''. None|
|16. Ignatius, To The Ephesians, 3.2, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ignatius, and Church order • cosmos, order of
Found in books: Berglund Crostini and Kelhoffer (2022) 199; Bird and Harrower (2021) 162, 163, 215
|3.2. But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ. |
6.1. And in proportion as a man seeth that his bishop is silent, let him fear him the more. For every one whom the Master of the household sendeth to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself. ''. None
|17. Mishnah, Sotah, 1.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hierarchy, order • Mishnah, arrangement of mishnayot not in chronological order
Found in books: Kosman (2012) 145; Rosen-Zvi (2012) 89
1.6. הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה:''. None
|1.6. If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that the priest takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).''. None|
|18. New Testament, 1 Corinthians, 11.23-11.27, 14.27-14.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Church Order • Apostolic Church Order, Martha in • Apostolic Church Order, ministry of women in • Church Order literature • order of the gathering • rhetorical arrangement
Found in books: Alikin (2009) 65; Ernst (2009) 241, 252; Martin and Whitlark (2018) 260; McGowan (1999) 21
11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.
14.27. εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω· 14.28. ἐὰν δὲ μὴ ᾖ διερμηνευτής, σιγάτω ἐν ἐκκλησίᾳ, ἑαυτῷ δὲ λαλείτω καὶ τῷ θεῷ. 14.29. προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν· 14.30. ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω. 14.31. δύνασθε γὰρ καθʼ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται, 14.32. ?̔καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται, 14.33. οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης?̓ ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων.''. None
|11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '|
14.27. If any man speaks in another language, let it be two,or at the most three, and in turn; and let one interpret. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 14.29. Let the prophets speak,two or three, and let the others discern. 14.30. But if a revelationis made to another sitting by, let the first keep silent. 14.31. Foryou all can prophesy one by one, that all may learn, and all may beexhorted. 14.32. The spirits of the prophets are subject to theprophets, 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints,''. None
|19. New Testament, 1 Thessalonians, 5.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Church Order • order of the gathering
Found in books: Alikin (2009) 65; Ernst (2009) 239
5.12. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς,''. None
|5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you, ''. None|
|20. New Testament, Acts, 13.14-13.41 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Arrangement and reasoning of rhetoric • rhetorical arrangement
Found in books: Hidary (2017) 44; Martin and Whitlark (2018) 11, 260
13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.16. ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17. Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18. καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19. καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20. ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21. καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22. καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23. τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24. προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25. ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26. Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28. καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29. ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30. ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31. ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33. ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34. ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35. διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36. Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37. ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38. Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39. ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 13.40. βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 13.41. ''. None
|13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "13.23. From this man's seed, God has brought salvation to Israel according to his promise, " '13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " '13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " '13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead, 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers, ' "13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34. "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'"''. None|
|21. New Testament, Hebrews, 1.2-1.3, 13.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Moral order • Social order • rhetorical arrangement
Found in books: Martin and Whitlark (2018) 16, 17, 18, 252; McDonough (2009) 47
1.2. ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
13.21. καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.''. None
|1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; |
13.21. make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen. ''. None
|22. New Testament, Romans, 7.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Moral order • Social order • veiling of xxxvi, lamp-beari; order of
Found in books: McDonough (2009) 47; Tabbernee (2007) 114
7.25. χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.''. None
|7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. "". None|
|23. New Testament, John, 1.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Moral order • Social order • cosmic order
Found in books: Legaspi (2018) 223; McDonough (2009) 47
1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.''. None
|1.3. All things were made through him. Without him was not anything made that has been made. ''. None|
|24. New Testament, Mark, 6.35, 6.37, 8.1, 8.5, 9.19, 9.21-9.23, 9.28-9.29, 11.22, 14.22, 15.33-15.34, 15.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Church Order • Apostolic Church Order, Martha in • Apostolic Church Order, ministry of women in • Church Order literature • Greek syntax, Word order • Social order • cosmic order
Found in books: Doble and Kloha (2014) 141, 145, 146, 152; Ernst (2009) 241; Legaspi (2018) 223; McDonough (2009) 32; McGowan (1999) 127
6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή·
6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν;
8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς
8.5. καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά.
9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.
9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.
9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29. καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
11.22. καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς Ἔχετε πίστιν θεοῦ·
14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου.
15.33. Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης. 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;
15.36. δραμὼν δέ τις γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν, λέγων Ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλείας καθελεῖν αὐτόν.''. None
|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. |
6.37. 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?"
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,
8.5. He asked them, "How many loaves do you have?"They said, "Seven."
9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."
9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes."
9.28. When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?" 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting."
11.22. Jesus answering said to them, "Have faith in God.
14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body."
15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?"
15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let\'s see whether Elijah comes to take him down."''. None
|25. Tacitus, Annals, 1.14, 1.46, 3.63 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tacitus,, arrangement of material • annales maximi, narrative placement of material in • senate, in Latin and Greek,, determines order of speakers • senate, in Latin and Greek,, order of speakers • sententias,, order
Found in books: Shannon-Henderson (2019) 47, 71, 140; Talbert (1984) 242, 263, 331
1.14. Multa patrum et in Augustam adulatio. alii parentem, alii matrem patriae appellandam, plerique ut nomini Caesaris adscriberetur 'Iuliae filius' censebant. ille moderan- dos feminarum honores dictitans eademque se temperantia usurum in iis quae sibi tribuerentur, ceterum anxius invidia et muliebre fastigium in deminutionem sui accipiens ne lictorem quidem ei decerni passus est aramque adoptionis et alia huiusce modi prohibuit. at Germanico Caesari proconsulare imperium petivit, missique legati qui deferrent, simul maestitiam eius ob excessum Augusti solarentur. quo minus idem pro Druso postularetur, ea causa quod designatus consul Drusus praesensque erat. candidatos praeturae duodecim nominavit, numerum ab Augusto traditum; et hortante senatu ut augeret, iure iurando obstrinxit se non excessurum." '
1.46. At Romae nondum cognito qui fuisset exitus in Illyrico, et legionum Germanicarum motu audito, trepida civitas incusare Tiberium quod, dum patres et plebem, invalida et inermia, cunctatione ficta ludificetur, dissideat interim miles neque duorum adulescentium nondum adulta auctoritate comprimi queat. ire ipsum et opponere maiestatem imperatoriam debuisse cessuris ubi principem longa experientia eundemque severitatis et munificentiae summum vidissent. an Augustum fessa aetate totiens in Ger- manias commeare potuisse: Tiberium vigentem annis sedere in senatu, verba patrum cavillantem? satis prospectum urbanae servituti: militaribus animis adhibenda fomenta ut ferre pacem velint.
3.63. Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur.'". None
|1.14. \xa0Augusta herself enjoyed a full share of senatorial adulation. One party proposed to give her the title "Parent of her Country"; some preferred "Mother of her Country": a\xa0majority thought the qualification "Son of Julia" ought to be appended to the name of the Caesar. Declaring that official compliments to women must be kept within bounds, and that he would use the same forbearance in the case of those paid to himself (in fact he was fretted by jealousy, and regarded the elevation of a woman as a degradation of himself), he declined to allow her even the grant of a lictor, and banned both an Altar of Adoption and other proposed honours of a similar nature. But he asked proconsular powers for Germanicus Caesar, and a commission was sent out to confer them, and, at the same time, to console his grief at the death of Augustus. That the same demand was not preferred on behalf of Drusus was due to the circumstance that he was consul designate and in presence. For the praetorship Tiberius nominated twelve candidates, the number handed down by Augustus. The senate, pressing for an increase, was met by a declaration on oath that he would never exceed it. < |
1.46. \xa0Before the upshot of events in Illyricum was known at Rome, word came that the German legions had broken out. The panic-stricken capital turned on Tiberius:â\x80\x94 "While with his hypocritical hesitation he was befooling the senate and commons, two powerless and unarmed bodies, meantime the troops were rising and could not be checked by the unripe authority of a pair of boys. He ought to have gone in person and confronted the rebels with the majesty of the empire: they would have yielded at sight of a prince, old in experience, and supreme at once to punish or reward. Could Augustus, in his declining years, make so many excursions into the Germanies? and was Tiberius, in the prime of life, to sit idle in the senate, cavilling at the Conscript Fathers\' words? Ample provision had been made for the servitude of Rome: it was time to administer some sedative to the passions of the soldiers, and so reconcile them to peace." <
3.63. \xa0Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â\x80\x94 apart from the communities I\xa0have already named â\x80\x94 they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a\xa0number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. <''. None
|26. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • order • veiling of xxxvi, lamp-beari; order of • widows/widowhood, order of
Found in books: Estes (2020) 382; Tabbernee (2007) 115
|27. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chrysippus, on the order of the parts of philosophy • Order (τάξις), logical • Order (τάξις), reading • Posidonius preferred image, order of • wisdom (sophia), on the order of the parts of philosophy
Found in books: Brouwer (2013) 23; Motta and Petrucci (2022) 91
|28. Diogenes Laertius, Lives of The Philosophers, 7.39-7.40 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chrysippus, on the order of the parts of philosophy • Order (τάξις), logical • Order (τάξις), reading • Posidonius preferred image, order of • wisdom (sophia), on the order of the parts of philosophy
Found in books: Brouwer (2013) 23; Motta and Petrucci (2022) 91
|7.39. Philosophic doctrine, say the Stoics, falls into three parts: one physical, another ethical, and the third logical. Zeno of Citium was the first to make this division in his Exposition of Doctrine, and Chrysippus too did so in the first book of his Exposition of Doctrine and the first book of his Physics; and so too Apollodorus and Syllus in the first part of their Introductions to Stoic Doctrine, as also Eudromus in his Elementary Treatise on Ethics, Diogenes the Babylonian, and Posidonius.These parts are called by Apollodorus Heads of Commonplace; by Chrysippus and Eudromus specific divisions; by others generic divisions. 7.40. Philosophy, they say, is like an animal, Logic corresponding to the bones and sinews, Ethics to the fleshy parts, Physics to the soul. Another simile they use is that of an egg: the shell is Logic, next comes the white, Ethics, and the yolk in the centre is Physics. Or, again, they liken Philosophy to a fertile field: Logic being the encircling fence, Ethics the crop, Physics the soil or the trees. Or, again, to a city strongly walled and governed by reason.No single part, some Stoics declare, is independent of any other part, but all blend together. Nor was it usual to teach them separately. Others, however, start their course with Logic, go on to Physics, and finish with Ethics; and among those who so do are Zeno in his treatise On Exposition, Chrysippus, Archedemus and Eudromus.''. None|
|29. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Order, • ordo, order
Found in books: Del Lucchese (2019) 313, 319; Karfíková (2012) 10, 11
|30. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Apostolic Church Order • Apostolic Church Order, ministry of women in • widows/widowhood, order of
Found in books: Ernst (2009) 239, 245; Tabbernee (2007) 375
|31. Vergil, Georgics, 2.28-2.31
Tagged with subjects: • Moral order • Social order • order
Found in books: Clay and Vergados (2022) 246; McDonough (2009) 62
2.28. nil radicis egent aliae summumque putator 2.29. haud dubitat terrae referens mandare cacumen. 2.30. Quin et caudicibus sectis—mirabile dictu— 2.31. truditur e sicco radix oleagina ligno.''. None
|2.28. Nature imparted first; hence all the race 2.29. of forest-trees and shrubs and sacred grove 2.30. Springs into verdure. Other means there are, 2.31. Which use by method for itself acquired.''. None|
|32. None, None, nan
Tagged with subjects: • Arrangement (Classification), of Plotinus’ writings • Chrysippus, on the order of the parts of philosophy • Order (τάξις), reading • Posidonius preferred image, order of • wisdom (sophia), on the order of the parts of philosophy
Found in books: Brouwer (2013) 23, 24; Motta and Petrucci (2022) 104
|33. None, None, nan
Tagged with subjects: • Senses, Sensorium/sensory order • chaos vs. order,kosmos
Found in books: Nuno et al (2021) 1; Versnel (2011) 116