1. Hebrew Bible, Deuteronomy, 4.36, 32.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Day(s), Cosmic ordering, of • Order of giving • cosmic order • sages, Rabbinic, death of, and social order
Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 222; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 222; Levison (2023), The Greek Life of Adam and Eve. 915; Neusner (2004), The Idea of History in Rabbinic Judaism, 179
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4.36 מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃
32.6 הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃'' None | sup>
4.36 Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire.
32.6 Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?'' None |
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2. Hebrew Bible, Exodus, 20.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Order of giving • cosmic order
Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 222; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 175
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20.18 וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃'' None | sup>
20.18 And the people stood afar off; but Moses drew near unto the thick darkness where God was.'' None |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ambrose of Milan, interlinked orderings of time in • Church/es, Order • Day(s), Cosmic ordering, of • Land of Israel, to leave in order to greet your mother • Moral order • 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 • social order, responsibility, in Israel’s • telos, temperament, three orders of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 267; Estes (2020), The Tree of Life, 377; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 358; Karfíková (2012), Grace and the Will According to Augustine, 26, 101; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 117; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 48, 51, 56, 101; Levison (2023), The Greek Life of Adam and Eve. 900, 948, 949, 960; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 49, 50, 53, 182; Neusner (2001), The Theology of Halakha, 217; Neusner (2003), The Perfect Torah. 34; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 60; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 23, 24, 25, 26, 51; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 33
| 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 3.11 וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.12 וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃ 3.13 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 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׃ 7.11 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃' 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 | 1.4 And God saw the light, that it was good; and God divided the light from the darkness. 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.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 3.11 And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ 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.’ 3.13 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ 3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ 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. 7.11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.' 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 |
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4. Hebrew Bible, Numbers, 19.7-19.8, 19.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arrangement and reasoning of rhetoric • Cyprian of Carthage, ordering of knowledge in • Day(s), Cosmic ordering, of • Order • ordering of knowledge, epistemology in late antique world, Cyprian of Carthage, testimonia collections of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 158; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 123; Levison (2023), The Greek Life of Adam and Eve. 778; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 10
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19.7 וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8 וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃
19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃'' None | sup>
19.7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even. 19.8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.'' None |
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5. Hebrew Bible, Proverbs, 8.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Order • cosmic order, in Hebrew Bible
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 59, 101; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 24
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8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃'' None | sup>
8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;'' None |
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6. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Moral order • Order • Social order
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 57; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 23, 26
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7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Day(s), Cosmic ordering, of • order (τάξις)
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 151; Levison (2023), The Greek Life of Adam and Eve. 886
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8. Hebrew Bible, Isaiah, 40.28, 60.1-60.2, 60.4, 60.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Day(s), Cosmic ordering, of • Moral order • Social order • Tisha bAv lectionary cycle, dialogic arrangement of • community, dialogic arrangement of • interiorities defined, social order
Found in books: Levison (2023), The Greek Life of Adam and Eve. 886, 900; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 50; Neusner (2001), The Theology of Halakha, 205; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 59, 66
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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׃
60.4 שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃
60.21 וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃' ' None | sup>
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.
60.4 Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side.
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 |
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9. 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), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 391; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 29, 32, 34; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 20, 42; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 24, 34, 38; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 219; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 57, 58
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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 | sup>
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 |
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10. Homer, Iliad, 18.535 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Moral order • Order, • Social order
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 14; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 56, 57
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18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,'' None | sup>
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 |
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11. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Moral order • Order • Social order
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 51; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 25
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12. 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), Wisdom in Classical and Biblical Tradition, 137; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 276; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 108; Wolfsdorf (2020), Early Greek Ethics, 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 |
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13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • G/good(ness) as result of Good Order (Eunomia) • cosmic order, in Plato • cosmos, order • order • order of cosmos (kosmos, κόσμος)/universe
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 91; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 93; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 150; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 271
| 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 |
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14. 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), Plato's Sun-Like Good: Dialectic in the Republic, 126, 129, 130; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 21; Horkey (2019), Cosmos in the Ancient World, 119; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 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 |
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15. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dialectic, first order versus object of methodological reflection • order • order cosmic order and disorder, psychological • order, cosmic • pleasure appropriate usage of, of ordered movement and music
Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 204; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 467; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 57; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 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 |
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16. 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), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 64; Huffman (2019), A History of Pythagoreanism, 556
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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 | sup>
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 |
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17. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmic order • order, Roman
Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 285; Torok (2014), Herodotus In Nubia, 129
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18. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Social order • order
Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 140; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 108
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19. 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), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 109, 128; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 116
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20. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Boethius, on ordering of knowledge • arrangement of an oration in parts
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 671; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 308, 393
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21. Cicero, De Finibus, 3.18 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Boethius, on ordering of knowledge • order and harmony of actions,
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 175; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666
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3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) <'' None |
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22. Cicero, On The Ends of Good And Evil, 3.18 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Boethius, on ordering of knowledge • order and harmony of actions,
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 175; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666
sup>
3.18 artis etiam ipsas propter se adsumendas putamus, cum cum ABE tum N (t corr. ut vid., ex c), RV quia sit in iis iis Mdv. his aliquid dignum adsumptione, tum quod constent ex cognitionibus et contineant quiddam in se ratione constitutum et via. a falsa autem adsensione magis nos alienatos esse quam a ceteris rebus, quae sint sunt R contra naturam, arbitrantur. iam membrorum, id est partium corporis, alia videntur propter eorum usum a natura esse donata, ut manus, crura, pedes, ut ea, ut ea et ea BE quae sunt intus in corpore, quorum utilitas quanta sit a medicis etiam etiam a medicis R disputatur, alia autem nullam ob utilitatem quasi ad quendam ornatum, ut cauda pavoni, plumae versicolores columbis, viris mammae atque barba.'' None | sup>
3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) <'' None |
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23. 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), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 194; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 98
| sup>
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 |
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24. Septuagint, 1 Maccabees, 1.24, 3.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • 1 maccabees, Contrasting Order of Events • Day(s), Cosmic ordering, of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 345; Schwartz (2008), 2 Maccabees, 29, 533
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1.24 Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance.
3.25 Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them.'' None |
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25. Septuagint, Ecclesiasticus (Siracides), 1.26, 9.18 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Day(s), Cosmic ordering, of • order (τάξις) • wisdom, and/or correlation with Torah and natural order
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 95, 97; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 150; Levison (2023), The Greek Life of Adam and Eve. 345
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1.26 If you desire wisdom, keep the commandments,and the Lord will supply it for you.
9.18 A babbler is feared in his city,and the man who is reckless in speech will be hated.'' None |
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26. 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), Wisdom in Classical and Biblical Tradition, 193, 223; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 50
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19.6 For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.'' None |
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27. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • 1 maccabees, Contrasting Order of Events • Order
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 44; Schwartz (2008), 2 Maccabees, 373
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28. 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), Why We Sing: Music, Word, and Liturgy in Early Christianity, 199; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 162, 163, 215
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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 |
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29. 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), Gender and Dialogue in the Rabbinic Prism, 145; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 89
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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 | sup>
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 |
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30. New Testament, 1 Corinthians, 11.20-11.34, 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 • order of the gathering • rhetorical arrangement
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 65; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 241, 252; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 260; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 21; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 82
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11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 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. 11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
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 | sup>
11.20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '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." '11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '11.30 For this cause many among you are weakand sickly, and not a few sleep.' "11.31 For if we discerned ourselves,we wouldn't be judged." '11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33 Therefore, my brothers, when you come together to eat, wait one foranother. 11.34 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.
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 |
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31. 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), The Earliest History of the Christian Gathering, 65; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 239
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5.12 Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς,'' None | sup>
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 |
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32. 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), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 44; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 11, 260
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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 | sup>
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 |
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33. New Testament, Hebrews, 1.2-1.3, 2.1, 13.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day(s), Cosmic ordering, of • Moral order • Social order • rhetorical arrangement
Found in books: Levison (2023), The Greek Life of Adam and Eve. 553; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 14, 16, 17, 18, 252, 253; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
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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,
2.1 Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν.
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 | sup>
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;
2.1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
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 |
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34. New Testament, Romans, 1.23, 1.31, 7.25, 12.5, 12.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Church Order • Day(s), Cosmic ordering, of • Moral order • Order • Rhetoric, arrangement • Social order • godlikeness and the ordering of knowledge • godlikeness and the ordering of knowledge, in Dorotheus of Gaza’s asceticism • order • veiling of xxxvi, lamp-beari; order of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 587; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 239; Levison (2023), The Greek Life of Adam and Eve. 245; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 60; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 82; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 111
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1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·
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.
12.5 οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη.
12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.'' None | sup>
1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; ' "
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. " 12.5 so we, who are many, are one body in Christ, and individually members one of another.
12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. '' None |
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35. 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), Wisdom in Classical and Biblical Tradition, 223; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
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1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.'' None | sup>
1.3 All things were made through him. Without him was not anything made that has been made. '' None |
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36. New Testament, Luke, 14.7-14.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Lukan Fable Collection, arrangement in • seating arrangements
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 132; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454
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14.7 Ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, 14.8 λέγων πρὸς αὐτούς Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μή ποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ, 14.9 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 14.10 ἀλλʼ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 14.11 ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.'' None | sup>
14.7 He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, 14.8 "When you are invited by anyone to a marriage feast, don\'t sit in the best seat, since perhaps someone more honorable than you might be invited by him, ' "14.9 and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. " "14.10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. " '14.11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted."'' None |
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37. New Testament, Mark, 6.35, 6.37, 8.1, 8.5, 8.34, 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 • Day(s), Cosmic ordering, of • Greek syntax, Word order • Social order • cosmic order
Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 141, 145, 146, 152; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 241; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 223; Levison (2023), The Greek Life of Adam and Eve. 900; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 32; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 127
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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.
8.34 Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
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 | sup>
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."
8.34 He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.
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 |
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38. 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), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 47, 71, 140; Talbert (1984), The Senate of Imperial Rome, 242, 263, 331
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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 | sup>
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 |
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day(s), Cosmic ordering, of • Gregory Nazianzen, on cosmic order • Moral order • Order • Social order
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 649; Levison (2023), The Greek Life of Adam and Eve. 119; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 82
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40. 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), The Tree of Life, 382; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 115
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41. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Boethius, on ordering of knowledge • Chrysippus, on the order of the parts of philosophy
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 665; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 24
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42. 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), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 23; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 91
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43. Diogenes Laertius, Lives of The Philosophers, 3.56, 5.28, 7.39-7.40 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Arrangement (Classification), tetralogical (Plato’s dialogues) • Arrangement (Classification), trilogical (Plato’s dialogues) • Boethius, on ordering of knowledge • Chrysippus, on the order of the parts of philosophy • Classification (Arrangement), of Plato’s dialogues • Order (τάξις), logical • Order (τάξις), reading • Posidonius preferred image, order of • wisdom (sophia), on the order of the parts of philosophy
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 665; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 23; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 37, 39, 40, 46, 91
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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 |
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44. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Arrangement (Classification), of Aristotle’s writings • Arrangement (Classification), of Plotinus’ writings • Classification (Arrangement), of parts of philosophy • Clement of Alexandria, order of education and knowledge in • Order (τάξις), reading
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 90; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 18, 89, 106
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45. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Boethius, on ordering of knowledge • Order, • ordering of knowledge, epistemology in late antique world, Augustine’s Cassiciacum dialogues, on ideal order of liberal arts curriculum • ordo, order • threefold concupiscence (triplex cupiditas), word order in
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 457, 458, 666; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 312, 313, 319; Karfíková (2012), Grace and the Will According to Augustine, 10, 11, 12; Nisula (2012), Augustine and the Functions of Concupiscence, 170
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46. 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), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 239, 245; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 375
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47. Vergil, Georgics, 2.28-2.31
Tagged with subjects: • Moral order • Social order • order
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 246; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 62
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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 | sup>
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 |
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48. 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), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 23, 24; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 104
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49. None, None, nan
Tagged with subjects: • Senses, Sensorium/sensory order • chaos vs. order,kosmos
Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 1; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 116
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