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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
babylon Avery Peck et al. (2014) 53, 60
Amendola (2022) 161, 162, 163, 165, 167, 170, 172, 185, 330
Arboll (2020) 136, 154, 177, 246, 253, 254, 256
Augoustakis (2014) 332, 333
Baumann and Liotsakis (2022) 201
Bay (2022) 287, 309
Berglund Crostini and Kelhoffer (2022) 138, 139, 140, 369
Beyerle and Goff (2022) 71, 434, 437, 454, 458
Bezzel and Pfeiffer (2021) 61, 64, 65, 66, 107, 116
Bianchetti et al (2015) 11, 12, 16, 94, 95
Bortolani et al (2019) 65, 73
Braund and Most (2004) 136, 179, 182
Bremmer (2008) 40, 41, 43, 105
Bricault and Bonnet (2013) 108
Cain (2016) 132
Collins (2016) 32, 33, 34, 35, 135, 269
Dignas Parker and Stroumsa (2013) 196
Edmonds (2019) 79, 210, 240, 241, 251, 255, 408
Ekroth (2013) 95, 176
Gagnรฉ (2020) 404
Gygax and Zuiderhoek (2021) 153, 155, 158
Hachlili (2005) 209
Hellholm et al. (2010) 1759
Iricinschi et al. (2013) 433
Jenkyns (2013) 268, 338
Keddie (2019) 88, 244
Klein and Wienand (2022) 271, 272, 273, 276, 277
Konig and Wiater (2022) 138, 183, 195, 284
Kรถnig and Wiater (2022) 138, 183, 195, 284
Liapis and Petrides (2019) 122, 153
Long (2006) 129, 131, 137, 139
Luck (2006) 196, 286, 309, 331, 372, 373
Lynskey (2021) 96, 101, 132, 163, 181, 195, 196, 239, 266, 269, 282, 283, 310, 311
Mackil and Papazarkadas (2020) 303, 304
Maier and Waldner (2022) 51, 52, 53, 57, 58
Marincola et al (2021) 336, 338, 342, 343
Morrison (2020) 34, 89, 94
Moss (2012) 38
Naiden (2013) 55, 143
Poorthuis Schwartz and Turner (2009) 145, 322, 323, 479
Radicke (2022) 209, 210, 211
Santangelo (2013) 94, 101, 167, 252, 253
Stavrianopoulou (2013) 69, 78, 79, 80, 82, 84, 85, 86, 90, 233, 320, 353
Stuckenbruck (2007) 268, 312
Tanaseanu-Dรถbler and von Alvensleben (2020) 11, 201, 216, 217, 218, 219
Thiessen (2011) 32, 53, 56, 98
Toloni (2022) 178
Van Nuffelen (2012) 46, 47, 48, 49, 50, 51, 52, 53, 57, 58, 59, 62, 148, 153
Verhagen (2022) 332, 333
Wynne (2019) 156, 212, 249
babylon, /, babylonia, Huttner (2013) 67, 152, 178
babylon, alexander the great entry to Cohen (2010) 167
babylon, and the custom of singing homer and hesiod, diogenes of Cosgrove (2022) 133, 187, 188
babylon, and the four kingdoms Collins (2016) 119, 120, 182, 298, 299
babylon, and, babylonians, Gera (2014) 26, 27, 29, 33, 115, 116, 119, 120, 124, 141, 160, 162, 163, 171, 205, 214, 221, 261
babylon, as โ€˜confusionโ€™ O, Daly (2020) 200, 217, 218
babylon, azriel, r. Fishbane (2003) 79, 95, 135, 143, 156, 161, 162, 215, 316, 318, 357, 364
babylon, babel Tefera and Stuckenbruck (2021) 211, 213, 217
babylon, babel, city of Tefera and Stuckenbruck (2021) 146
babylon, babel, destruction of Tefera and Stuckenbruck (2021) 145
babylon, babel, talmud Tefera and Stuckenbruck (2021) 15
babylon, babel, text Tefera and Stuckenbruck (2021) 30
babylon, babel, tower Tefera and Stuckenbruck (2021) 145
babylon, babylonia, Nissinen and Uro (2008) 224, 225, 236, 237, 238, 294, 315, 316, 319
babylon, babylonian, FaรŸbeck and Killebrew (2016) 50, 71, 79, 333, 335, 337
babylon, babylonians, Rohmann (2016) 82, 142, 174, 176, 178, 179, 227, 257, 258, 265
babylon, catharsis, diogenes of Sorabji (2000) 294
babylon, diogenes of Brouwer (2013) 25
Cosgrove (2022) 92, 101, 110, 111
Del Lucchese (2019) 223
Frede and Laks (2001) 187, 188, 189, 191, 205, 249, 251, 263
Graver (2007) 225, 228
Inwood and Warren (2020) 49, 100, 114, 147, 149, 150, 153, 164, 165, 166, 167, 168, 169
James (2021) 51, 52, 77, 78, 79
Long (2006) 57, 72, 73, 74, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 249, 251, 253
Maso (2022) 82
Motta and Petrucci (2022) 91
Vazques and Ross (2022) 203
Williams (2012) 277
babylon, diogenes of seleucia, also, of Frey and Levison (2014) 41, 49, 149
babylon, diogenes of stoic, catharsis Sorabji (2000) 76
babylon, diogenes of stoic, end or goal of life Sorabji (2000) 170, 171
babylon, diogenes of stoic, music affects character by kinship Sorabji (2000) 91
babylon, diogenes of stoic, music arouses emotion by kinship Sorabji (2000) 84, 90, 91
babylon, diogenes of stoic, not by imitation Sorabji (2000) 91
babylon, diogenes of stoic, scientific perception for perceiving harmony vs. irrational perception for perceiving pitch Sorabji (2000) 90
babylon, end or goal of life, telos, diogenes of Sorabji (2000) 170, 171
babylon, esagil temple in Ganzel and Holtz (2020) 7, 37
babylon, esagila, temple of marduk, used fordream divination Renberg (2017) 51, 52
babylon, hoards Heymans (2021) 76
babylon, in qumran texts Collins (2016) 182, 185, 186, 187
babylon, in the sibylline oracles Collins (2016) 291, 293, 294, 295
babylon, jewish attitude to persians, return from Bickerman and Tropper (2007) 93, 94, 95, 100, 101
babylon, king, of Avery Peck et al. (2014) 53, 150, 151
babylon, mesopotamia/iraq Salvesen et al (2020) 29, 33, 34, 95, 103, 104, 105, 588
babylon, on poets that should not be taught in school, diogenes of Cosgrove (2022) 123
babylon, phoenicians, abrahamโ€™s migration from Potter Suh and Holladay (2021) 124
babylon, politai, community of Stavrianopoulou (2013) 85
babylon, politeuma, of citizens in Stavrianopoulou (2013) 85
babylon, ps.-eupolemus, abraham in three stages phoenicia, egypt Potter Suh and Holladay (2021) 125, 130
babylon, purpose of symposion, diogenes of Cosgrove (2022) 355
babylon, reinterpretation of zenos argument for the existence of the gods, diogenes of Brouwer (2013) 100, 101, 102
babylon, return from Bickerman and Tropper (2007) 74, 75, 76, 83, 84, 88, 89, 90
babylon, roman fortress in egypt Salvesen et al (2020) 427
babylon, sanctuary of iลกtar/aphrodite Renberg (2017) 63, 539, 540
babylon, semiramis, queen of Pinheiro et al (2018) 39, 83, 84, 86
babylon, symbolism of O, Daly (2020) 57, 58, 59, 60, 61, 62, 66, 67, 68, 69, 70, 204, 205, 206, 212, 213, 234, 235, 303, 304
babylon, therapeutic incubation at baal-shamim sanctuary, ? Renberg (2017) 24, 309, 756
babylon, tower of Rohmann (2016) 47, 178
babylon, true stories, tigranes of Mheallaigh (2014) 232, 235, 236, 237, 238, 239, 240
babylon, whore of babylon, Maier and Waldner (2022) 46, 47, 52, 57
babylon, wisdom, sophia, reinterpreted by diogenes of Brouwer (2013) 101
babylon, zachalias of Faraone (1999) 104
babylon, zeus, belus of Mikalson (2003) 143, 145, 180, 220
babylon/babylonian/assyro-babylonian Tellbe Wasserman and Nyman (2019) 24, 27, 28, 47, 48, 69
babylon/babylonians Bosak-Schroeder (2020) 40, 44
Gruen (2020) 14, 26, 28, 40, 120, 129, 130, 154, 171, 173, 174, 176
Marek (2019) 2, 72, 74, 113, 173, 177, 213, 217, 516
babylonians, chronicles and inscriptions, babylon, and Gera (2014) 117, 118, 119, 152, 160, 162, 264
babylonians, city walls, babylon, and Gera (2014) 119, 120, 121
babylonโ€™, roma aeterna, as โ€˜second O, Daly (2020) 204, 205, 206, 212, 213

List of validated texts:
32 validated results for "babylon"
1. Hebrew Bible, Deuteronomy, 7.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Babylon and Babylonians โ€ข Babylon and Babylonians, chronicles and inscriptions โ€ข Babylon, Babylonian

 Found in books: FaรŸbeck and Killebrew (2016) 335; Gera (2014) 162, 163


7.5. ื›ึผึดื™ึพืึดืึพื›ึผึนื” ืชึทืขึฒืฉื‚ื•ึผ ืœึธื”ึถื ืžึดื–ึฐื‘ึผึฐื—ึนืชึตื™ื”ึถื ืชึผึดืชึผึนืฆื•ึผ ื•ึผืžึทืฆึผึตื‘ึนืชึธื ืชึผึฐืฉืึทื‘ึผึตืจื•ึผ ื•ึทืึฒืฉืึตื™ืจึตื”ึถื ืชึผึฐื’ึทื“ึผึตืขื•ึผืŸ ื•ึผืคึฐืกึดื™ืœึตื™ื”ึถื ืชึผึดืฉื‚ึฐืจึฐืคื•ึผืŸ ื‘ึผึธืึตืฉืืƒ''. None
7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.''. None
2. Hebrew Bible, Genesis, 10.8-10.9, 11.1-11.10, 11.18-11.21, 12.1-12.4, 12.6-12.7, 12.11-12.20, 13.14-13.17, 15.13, 17.9-17.13, 17.18-17.21, 18.18, 19.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon (Mesopotamia/Iraq) โ€ข Babylon (babel) โ€ข Babylon (babel), city of โ€ข Babylon and Babylonians โ€ข Babylon and Babylonians, city walls โ€ข Babylon, Babylonians โ€ข Babylon, symbolism of โ€ข Babylon/Babylonian/Assyro-Babylonian โ€ข Babylon/Babylonians โ€ข King, of Babylon โ€ข Phoenicians, Abrahamโ€™s migration from Babylon โ€ข Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt โ€ข Roma aeterna, as โ€˜second Babylonโ€™ โ€ข Tower of Babylon โ€ข babylon, as โ€˜confusionโ€™

 Found in books: Avery Peck et al. (2014) 53; Bezzel and Pfeiffer (2021) 61; Gera (2014) 121, 214; Gruen (2020) 173; O, Daly (2020) 200, 204, 205, 206; Potter Suh and Holladay (2021) 124, 125; Rohmann (2016) 178, 258; Salvesen et al (2020) 95; Tefera and Stuckenbruck (2021) 146, 217; Tellbe Wasserman and Nyman (2019) 28; Thiessen (2011) 32


10.8. ื•ึฐื›ื•ึผืฉื ื™ึธืœึทื“ ืึถืชึพื ึดืžึฐืจึนื“ ื”ื•ึผื ื”ึตื—ึตืœ ืœึดื”ึฐื™ื•ึนืช ื’ึผึดื‘ึผึนืจ ื‘ึผึธืึธืจึถืฅืƒ 10.9. ื”ื•ึผืึพื”ึธื™ึธื” ื’ึดื‘ึผึนืจึพืฆึทื™ึดื“ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ืขึทืœึพื›ึผึตืŸ ื™ึตืึธืžึทืจ ื›ึผึฐื ึดืžึฐืจึนื“ ื’ึผึดื‘ึผื•ึนืจ ืฆึทื™ึดื“ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื”ืƒ
11.1. ืึตืœึผึถื” ืชึผื•ึนืœึฐื“ึนืช ืฉืึตื ืฉืึตื ื‘ึผึถืŸึพืžึฐืึทืช ืฉืึธื ึธื” ื•ึทื™ึผื•ึนืœึถื“ ืึถืชึพืึทืจึฐืคึผึทื›ึฐืฉืึธื“ ืฉืึฐื ึธืชึทื™ึดื ืึทื—ึทืจ ื”ึทืžึผึทื‘ึผื•ึผืœืƒ
11.1. ื•ึทื™ึฐื”ึดื™ ื›ึธืœึพื”ึธืึธืจึถืฅ ืฉื‚ึธืคึธื” ืึถื—ึธืช ื•ึผื“ึฐื‘ึธืจึดื™ื ืึฒื—ึธื“ึดื™ืืƒ 11.2. ื•ึทื™ึฐื”ึดื™ ื‘ึผึฐื ึธืกึฐืขึธื ืžึดืงึผึถื“ึถื ื•ึทื™ึผึดืžึฐืฆึฐืื•ึผ ื‘ึดืงึฐืขึธื” ื‘ึผึฐืึถืจึถืฅ ืฉืึดื ึฐืขึธืจ ื•ึทื™ึผึตืฉืึฐื‘ื•ึผ ืฉืึธืืƒ 11.2. ื•ึทื™ึฐื—ึดื™ ืจึฐืขื•ึผ ืฉืึฐืชึผึทื™ึดื ื•ึผืฉืึฐืœึนืฉืึดื™ื ืฉืึธื ึธื” ื•ึทื™ึผื•ึนืœึถื“ ืึถืชึพืฉื‚ึฐืจื•ึผื’ืƒ 11.3. ื•ึทื™ึผึนืืžึฐืจื•ึผ ืึดื™ืฉื ืึถืœึพืจึตืขึตื”ื•ึผ ื”ึธื‘ึธื” ื ึดืœึฐื‘ึผึฐื ึธื” ืœึฐื‘ึตื ึดื™ื ื•ึฐื ึดืฉื‚ึฐืจึฐืคึธื” ืœึดืฉื‚ึฐืจึตืคึธื” ื•ึทืชึผึฐื”ึดื™ ืœึธื”ึถื ื”ึทืœึผึฐื‘ึตื ึธื” ืœึฐืึธื‘ึถืŸ ื•ึฐื”ึทื—ึตืžึธืจ ื”ึธื™ึธื” ืœึธื”ึถื ืœึทื—ึนืžึถืจืƒ 11.3. ื•ึทืชึผึฐื”ึดื™ ืฉื‚ึธืจึทื™ ืขึฒืงึธืจึธื” ืึตื™ืŸ ืœึธื”ึผ ื•ึธืœึธื“ืƒ 11.4. ื•ึทื™ึผึนืืžึฐืจื•ึผ ื”ึธื‘ึธื” ื ึดื‘ึฐื ึถื”ึพืœึผึธื ื•ึผ ืขึดื™ืจ ื•ึผืžึดื’ึฐื“ึผึธืœ ื•ึฐืจึนืืฉืื•ึน ื‘ึทืฉืึผึธืžึทื™ึดื ื•ึฐื ึทืขึฒืฉื‚ึถื”ึพืœึผึธื ื•ึผ ืฉืึตื ืคึผึถืŸึพื ึธืคื•ึผืฅ ืขึทืœึพืคึผึฐื ึตื™ ื›ึธืœึพื”ึธืึธืจึถืฅืƒ 11.5. ื•ึทื™ึผึตืจึถื“ ื™ึฐื”ื•ึธื” ืœึดืจึฐืึนืช ืึถืชึพื”ึธืขึดื™ืจ ื•ึฐืึถืชึพื”ึทืžึผึดื’ึฐื“ึผึธืœ ืึฒืฉืึถืจ ื‘ึผึธื ื•ึผ ื‘ึผึฐื ึตื™ ื”ึธืึธื“ึธืืƒ 11.6. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ื”ึตืŸ ืขึทื ืึถื—ึธื“ ื•ึฐืฉื‚ึธืคึธื” ืึทื—ึทืช ืœึฐื›ึปืœึผึธื ื•ึฐื–ึถื” ื”ึทื—ึดืœึผึธื ืœึทืขึฒืฉื‚ื•ึนืช ื•ึฐืขึทืชึผึธื” ืœึนืึพื™ึดื‘ึผึธืฆึตืจ ืžึตื”ึถื ื›ึผึนืœ ืึฒืฉืึถืจ ื™ึธื–ึฐืžื•ึผ ืœึทืขึฒืฉื‚ื•ึนืชืƒ 11.7. ื”ึธื‘ึธื” ื ึตืจึฐื“ึธื” ื•ึฐื ึธื‘ึฐืœึธื” ืฉืึธื ืฉื‚ึฐืคึธืชึธื ืึฒืฉืึถืจ ืœึนื ื™ึดืฉืึฐืžึฐืขื•ึผ ืึดื™ืฉื ืฉื‚ึฐืคึทืช ืจึตืขึตื”ื•ึผืƒ 11.8. ื•ึทื™ึผึธืคึถืฅ ื™ึฐื”ื•ึธื” ืึนืชึธื ืžึดืฉืึผึธื ืขึทืœึพืคึผึฐื ึตื™ ื›ึธืœึพื”ึธืึธืจึถืฅ ื•ึทื™ึผึทื—ึฐื“ึผึฐืœื•ึผ ืœึดื‘ึฐื ึนืช ื”ึธืขึดื™ืจืƒ 11.9. ืขึทืœึพื›ึผึตืŸ ืงึธืจึธื ืฉืึฐืžึธื”ึผ ื‘ึผึธื‘ึถืœ ื›ึผึดื™ึพืฉืึธื ื‘ึผึธืœึทืœ ื™ึฐื”ื•ึธื” ืฉื‚ึฐืคึทืช ื›ึผึธืœึพื”ึธืึธืจึถืฅ ื•ึผืžึดืฉืึผึธื ื”ึฑืคึดื™ืฆึธื ื™ึฐื”ื•ึธื” ืขึทืœึพืคึผึฐื ึตื™ ื›ึผึธืœึพื”ึธืึธืจึถืฅืƒ' '

11.18. ื•ึทื™ึฐื—ึดื™ึพืคึถืœึถื’ ืฉืึฐืœึนืฉืึดื™ื ืฉืึธื ึธื” ื•ึทื™ึผื•ึนืœึถื“ ืึถืชึพืจึฐืขื•ึผืƒ
11.19. ื•ึทื™ึฐื—ึดื™ึพืคึถืœึถื’ ืึทื—ึฒืจึตื™ ื”ื•ึนืœึดื™ื“ื•ึน ืึถืชึพืจึฐืขื•ึผ ืชึผึตืฉืึทืข ืฉืึธื ึดื™ื ื•ึผืžึธืืชึทื™ึดื ืฉืึธื ึธื” ื•ึทื™ึผื•ึนืœึถื“ ื‘ึผึธื ึดื™ื ื•ึผื‘ึธื ื•ึนืชืƒ 11.21. ื•ึทื™ึฐื—ึดื™ ืจึฐืขื•ึผ ืึทื—ึฒืจึตื™ ื”ื•ึนืœึดื™ื“ื•ึน ืึถืชึพืฉื‚ึฐืจื•ึผื’ ืฉืึถื‘ึทืข ืฉืึธื ึดื™ื ื•ึผืžึธืืชึทื™ึดื ืฉืึธื ึธื” ื•ึทื™ึผื•ึนืœึถื“ ื‘ึผึธื ึดื™ื ื•ึผื‘ึธื ื•ึนืชืƒ
12.1. ื•ึทื™ึฐื”ึดื™ ืจึธืขึธื‘ ื‘ึผึธืึธืจึถืฅ ื•ึทื™ึผึตืจึถื“ ืึทื‘ึฐืจึธื ืžึดืฆึฐืจึทื™ึฐืžึธื” ืœึธื’ื•ึผืจ ืฉืึธื ื›ึผึดื™ึพื›ึธื‘ึตื“ ื”ึธืจึธืขึธื‘ ื‘ึผึธืึธืจึถืฅืƒ
12.1. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพืึทื‘ึฐืจึธื ืœึถืšึฐึพืœึฐืšึธ ืžึตืึทืจึฐืฆึฐืšึธ ื•ึผืžึดืžึผื•ึนืœึทื“ึฐืชึผึฐืšึธ ื•ึผืžึดื‘ึผึตื™ืช ืึธื‘ึดื™ืšึธ ืึถืœึพื”ึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึทืจึฐืึถืšึผึธืƒ 12.2. ื•ึฐืึถืขึถืฉื‚ึฐืšึธ ืœึฐื’ื•ึนื™ ื’ึผึธื“ื•ึนืœ ื•ึทืึฒื‘ึธืจึถื›ึฐืšึธ ื•ึทืึฒื’ึทื“ึผึฐืœึธื” ืฉืึฐืžึถืšึธ ื•ึถื”ึฐื™ึตื” ื‘ึผึฐืจึธื›ึธื”ืƒ 12.2. ื•ึทื™ึฐืฆึทื• ืขึธืœึธื™ื• ืคึผึทืจึฐืขึนื” ืึฒื ึธืฉืึดื™ื ื•ึทื™ึฐืฉืึทืœึผึฐื—ื•ึผ ืึนืชื•ึน ื•ึฐืึถืชึพืึดืฉืึฐืชึผื•ึน ื•ึฐืึถืชึพื›ึผึธืœึพืึฒืฉืึถืจึพืœื•ึนืƒ 12.3. ื•ึทืึฒื‘ึธืจึฒื›ึธื” ืžึฐื‘ึธืจึฐื›ึถื™ืšึธ ื•ึผืžึฐืงึทืœึผึถืœึฐืšึธ ืึธืึนืจ ื•ึฐื ึดื‘ึฐืจึฐื›ื•ึผ ื‘ึฐืšึธ ื›ึผึนืœ ืžึดืฉืึฐืคึผึฐื—ึนืช ื”ึธืึฒื“ึธืžึธื”ืƒ 12.4. ื•ึทื™ึผึตืœึถืšึฐ ืึทื‘ึฐืจึธื ื›ึผึทืึฒืฉืึถืจ ื“ึผึดื‘ึผึถืจ ืึตืœึธื™ื• ื™ึฐื”ื•ึธื” ื•ึทื™ึผึตืœึถืšึฐ ืึดืชึผื•ึน ืœื•ึนื˜ ื•ึฐืึทื‘ึฐืจึธื ื‘ึผึถืŸึพื—ึธืžึตืฉื ืฉืึธื ึดื™ื ื•ึฐืฉืึดื‘ึฐืขึดื™ื ืฉืึธื ึธื” ื‘ึผึฐืฆึตืืชื•ึน ืžึตื—ึธืจึธืŸืƒ
12.6. ื•ึทื™ึผึทืขึฒื‘ึนืจ ืึทื‘ึฐืจึธื ื‘ึผึธืึธืจึถืฅ ืขึทื“ ืžึฐืงื•ึนื ืฉืึฐื›ึถื ืขึทื“ ืึตืœื•ึนืŸ ืžื•ึนืจึถื” ื•ึฐื”ึทื›ึผึฐื ึทืขึฒื ึดื™ ืึธื– ื‘ึผึธืึธืจึถืฅืƒ 12.7. ื•ึทื™ึผึตืจึธื ื™ึฐื”ื•ึธื” ืึถืœึพืึทื‘ึฐืจึธื ื•ึทื™ึผึนืืžึถืจ ืœึฐื–ึทืจึฐืขึฒืšึธ ืึถืชึผึตืŸ ืึถืชึพื”ึธืึธืจึถืฅ ื”ึทื–ึผึนืืช ื•ึทื™ึผึดื‘ึถืŸ ืฉืึธื ืžึดื–ึฐื‘ึผึตื—ึท ืœึทื™ื”ื•ึธื” ื”ึทื ึผึดืจึฐืึถื” ืึตืœึธื™ื•ืƒ

12.11. ื•ึทื™ึฐื”ึดื™ ื›ึผึทืึฒืฉืึถืจ ื”ึดืงึฐืจึดื™ื‘ ืœึธื‘ื•ึนื ืžึดืฆึฐืจึธื™ึฐืžึธื” ื•ึทื™ึผึนืืžึถืจ ืึถืœึพืฉื‚ึธืจึทื™ ืึดืฉืึฐืชึผื•ึน ื”ึดื ึผึตื”ึพื ึธื ื™ึธื“ึทืขึฐืชึผึดื™ ื›ึผึดื™ ืึดืฉืึผึธื” ื™ึฐืคึทืชึพืžึทืจึฐืึถื” ืึธืชึผึฐืƒ
12.12. ื•ึฐื”ึธื™ึธื” ื›ึผึดื™ึพื™ึดืจึฐืื•ึผ ืึนืชึธืšึฐ ื”ึทืžึผึดืฆึฐืจึดื™ื ื•ึฐืึธืžึฐืจื•ึผ ืึดืฉืึฐืชึผื•ึน ื–ึนืืช ื•ึฐื”ึธืจึฐื’ื•ึผ ืึนืชึดื™ ื•ึฐืึนืชึธืšึฐ ื™ึฐื—ึทื™ึผื•ึผืƒ
12.13. ืึดืžึฐืจึดื™ึพื ึธื ืึฒื—ึนืชึดื™ ืึธืชึผึฐ ืœึฐืžึทืขึทืŸ ื™ึดื™ื˜ึทื‘ึพืœึดื™ ื‘ึทืขึฒื‘ื•ึผืจึตืšึฐ ื•ึฐื—ึธื™ึฐืชึธื” ื ึทืคึฐืฉืึดื™ ื‘ึผึดื’ึฐืœึธืœึตืšึฐืƒ
12.14. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐื‘ื•ึนื ืึทื‘ึฐืจึธื ืžึดืฆึฐืจึธื™ึฐืžึธื” ื•ึทื™ึผึดืจึฐืื•ึผ ื”ึทืžึผึดืฆึฐืจึดื™ื ืึถืชึพื”ึธืึดืฉืึผึธื” ื›ึผึดื™ึพื™ึธืคึธื” ื”ึดื•ื ืžึฐืึนื“ืƒ
12.15. ื•ึทื™ึผึดืจึฐืื•ึผ ืึนืชึธื”ึผ ืฉื‚ึธืจึตื™ ืคึทืจึฐืขึนื” ื•ึทื™ึฐื”ึทืœึฐืœื•ึผ ืึนืชึธื”ึผ ืึถืœึพืคึผึทืจึฐืขึนื” ื•ึทืชึผึปืงึผึทื— ื”ึธืึดืฉืึผึธื” ื‘ึผึตื™ืช ืคึผึทืจึฐืขึนื”ืƒ
12.16. ื•ึผืœึฐืึทื‘ึฐืจึธื ื”ึตื™ื˜ึดื™ื‘ ื‘ึผึทืขึฒื‘ื•ึผืจึธื”ึผ ื•ึทื™ึฐื”ึดื™ึพืœื•ึน ืฆึนืืŸึพื•ึผื‘ึธืงึธืจ ื•ึทื—ึฒืžึนืจึดื™ื ื•ึทืขึฒื‘ึธื“ึดื™ื ื•ึผืฉืึฐืคึธื—ึนืช ื•ึทืึฒืชึนื ึนืช ื•ึผื’ึฐืžึทืœึผึดื™ืืƒ
12.17. ื•ึทื™ึฐื ึทื’ึผึทืข ื™ึฐื”ื•ึธื” ืึถืชึพืคึผึทืจึฐืขึนื” ื ึฐื’ึธืขึดื™ื ื’ึผึฐื“ึนืœึดื™ื ื•ึฐืึถืชึพื‘ึผึตื™ืชื•ึน ืขึทืœึพื“ึผึฐื‘ึทืจ ืฉื‚ึธืจึทื™ ืึตืฉืึถืช ืึทื‘ึฐืจึธืืƒ
12.18. ื•ึทื™ึผึดืงึฐืจึธื ืคึทืจึฐืขึนื” ืœึฐืึทื‘ึฐืจึธื ื•ึทื™ึผึนืืžึถืจ ืžึทื”ึพื–ึผึนืืช ืขึธืฉื‚ึดื™ืชึธ ืœึผึดื™ ืœึธืžึผึธื” ืœึนืึพื”ึดื’ึผึทื“ึฐืชึผึธ ืœึผึดื™ ื›ึผึดื™ ืึดืฉืึฐืชึผึฐืšึธ ื”ึดื•ืืƒ
12.19. ืœึธืžึธื” ืึธืžึทืจึฐืชึผึธ ืึฒื—ึนืชึดื™ ื”ึดื•ื ื•ึธืึถืงึผึทื— ืึนืชึธื”ึผ ืœึดื™ ืœึฐืึดืฉืึผึธื” ื•ึฐืขึทืชึผึธื” ื”ึดื ึผึตื” ืึดืฉืึฐืชึผึฐืšึธ ืงึทื— ื•ึธืœึตืšึฐืƒ
13.14. ื•ึทื™ื”ื•ึธื” ืึธืžึทืจ ืึถืœึพืึทื‘ึฐืจึธื ืึทื—ึฒืจึตื™ ื”ึดืคึผึธืจึถื“ึพืœื•ึนื˜ ืžึตืขึดืžึผื•ึน ืฉื‚ึธื ื ึธื ืขึตื™ื ึถื™ืšึธ ื•ึผืจึฐืึตื” ืžึดืŸึพื”ึทืžึผึธืงื•ึนื ืึฒืฉืึถืจึพืึทืชึผึธื” ืฉืึธื ืฆึธืคึนื ึธื” ื•ึธื ึถื’ึฐื‘ึผึธื” ื•ึธืงึตื“ึฐืžึธื” ื•ึธื™ึธืžึผึธื”ืƒ 13.15. ื›ึผึดื™ ืึถืชึพื›ึผึธืœึพื”ึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึทืชึผึธื” ืจึนืึถื” ืœึฐืšึธ ืึถืชึผึฐื ึถื ึผึธื” ื•ึผืœึฐื–ึทืจึฐืขึฒืšึธ ืขึทื“ึพืขื•ึนืœึธืืƒ 13.16. ื•ึฐืฉื‚ึทืžึฐืชึผึดื™ ืึถืชึพื–ึทืจึฐืขึฒืšึธ ื›ึผึทืขึฒืคึทืจ ื”ึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึดืึพื™ื•ึผื›ึทืœ ืึดื™ืฉื ืœึดืžึฐื ื•ึนืช ืึถืชึพืขึฒืคึทืจ ื”ึธืึธืจึถืฅ ื’ึผึทืึพื–ึทืจึฐืขึฒืšึธ ื™ึดืžึผึธื ึถื”ืƒ 13.17. ืงื•ึผื ื”ึดืชึฐื”ึทืœึผึตืšึฐ ื‘ึผึธืึธืจึถืฅ ืœึฐืึธืจึฐื›ึผึธื”ึผ ื•ึผืœึฐืจึธื—ึฐื‘ึผึธื”ึผ ื›ึผึดื™ ืœึฐืšึธ ืึถืชึผึฐื ึถื ึผึธื”ืƒ
15.13. ื•ึทื™ึผึนืืžึถืจ ืœึฐืึทื‘ึฐืจึธื ื™ึธื“ึนืขึท ืชึผึตื“ึทืข ื›ึผึดื™ึพื’ึตืจ ื™ึดื”ึฐื™ึถื” ื–ึทืจึฐืขึฒืšึธ ื‘ึผึฐืึถืจึถืฅ ืœึนื ืœึธื”ึถื ื•ึทืขึฒื‘ึธื“ื•ึผื ื•ึฐืขึดื ึผื•ึผ ืึนืชึธื ืึทืจึฐื‘ึผึทืข ืžึตืื•ึนืช ืฉืึธื ึธื”ืƒ
17.9. ื•ึทื™ึผึนืืžึถืจ ืึฑืœึนื”ึดื™ื ืึถืœึพืึทื‘ึฐืจึธื”ึธื ื•ึฐืึทืชึผึธื” ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ืชึดืฉืึฐืžึนืจ ืึทืชึผึธื” ื•ึฐื–ึทืจึฐืขึฒืšึธ ืึทื—ึฒืจึถื™ืšึธ ืœึฐื“ึนืจึนืชึธืืƒ 17.11. ื•ึผื ึฐืžึทืœึฐืชึผึถื ืึตืช ื‘ึผึฐืฉื‚ึทืจ ืขึธืจึฐืœึทืชึฐื›ึถื ื•ึฐื”ึธื™ึธื” ืœึฐืื•ึนืช ื‘ึผึฐืจึดื™ืช ื‘ึผึตื™ื ึดื™ ื•ึผื‘ึตื™ื ึตื™ื›ึถืืƒ 17.12. ื•ึผื‘ึถืŸึพืฉืึฐืžึนื ึทืช ื™ึธืžึดื™ื ื™ึดืžึผื•ึนืœ ืœึธื›ึถื ื›ึผึธืœึพื–ึธื›ึธืจ ืœึฐื“ึนืจึนืชึตื™ื›ึถื ื™ึฐืœึดื™ื“ ื‘ึผึธื™ึดืช ื•ึผืžึดืงึฐื ึทืชึพื›ึผึถืกึถืฃ ืžึดื›ึผึนืœ ื‘ึผึถืŸึพื ึตื›ึธืจ ืึฒืฉืึถืจ ืœึนื ืžึดื–ึผึทืจึฐืขึฒืšึธ ื”ื•ึผืืƒ 17.13. ื”ึดืžึผื•ึนืœ ื™ึดืžึผื•ึนืœ ื™ึฐืœึดื™ื“ ื‘ึผึตื™ืชึฐืšึธ ื•ึผืžึดืงึฐื ึทืช ื›ึผึทืกึฐืคึผึถืšึธ ื•ึฐื”ึธื™ึฐืชึธื” ื‘ึฐืจึดื™ืชึดื™ ื‘ึผึดื‘ึฐืฉื‚ึทืจึฐื›ึถื ืœึดื‘ึฐืจึดื™ืช ืขื•ึนืœึธืืƒ
17.18. ื•ึทื™ึผึนืืžึถืจ ืึทื‘ึฐืจึธื”ึธื ืึถืœึพื”ึธืึฑืœึนื”ึดื™ื ืœื•ึผ ื™ึดืฉืึฐืžึธืขึตืืœ ื™ึดื—ึฐื™ึถื” ืœึฐืคึธื ึถื™ืšึธืƒ 17.19. ื•ึทื™ึผึนืืžึถืจ ืึฑืœึนื”ึดื™ื ืึฒื‘ึธืœ ืฉื‚ึธืจึธื” ืึดืฉืึฐืชึผึฐืšึธ ื™ึนืœึถื“ึถืช ืœึฐืšึธ ื‘ึผึตืŸ ื•ึฐืงึธืจึธืืชึธ ืึถืชึพืฉืึฐืžื•ึน ื™ึดืฆึฐื—ึธืง ื•ึทื”ึฒืงึดืžึนืชึดื™ ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ืึดืชึผื•ึน ืœึดื‘ึฐืจึดื™ืช ืขื•ึนืœึธื ืœึฐื–ึทืจึฐืขื•ึน ืึทื—ึฒืจึธื™ื•ืƒ 17.21. ื•ึฐืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ืึธืงึดื™ื ืึถืชึพื™ึดืฆึฐื—ึธืง ืึฒืฉืึถืจ ืชึผึตืœึตื“ ืœึฐืšึธ ืฉื‚ึธืจึธื” ืœึทืžึผื•ึนืขึตื“ ื”ึทื–ึผึถื” ื‘ึผึทืฉืึผึธื ึธื” ื”ึธืึทื—ึถืจึถืชืƒ
18.18. ื•ึฐืึทื‘ึฐืจึธื”ึธื ื”ึธื™ื•ึน ื™ึดื”ึฐื™ึถื” ืœึฐื’ื•ึนื™ ื’ึผึธื“ื•ึนืœ ื•ึฐืขึธืฆื•ึผื ื•ึฐื ึดื‘ึฐืจึฐื›ื•ึผ ื‘ื•ึน ื›ึผึนืœ ื’ึผื•ึนื™ึตื™ ื”ึธืึธืจึถืฅืƒ
19.26. ื•ึทืชึผึทื‘ึผึตื˜ ืึดืฉืึฐืชึผื•ึน ืžึตืึทื—ึฒืจึธื™ื• ื•ึทืชึผึฐื”ึดื™ ื ึฐืฆึดื™ื‘ ืžึถืœึทื—ืƒ''. None
10.8. And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9. He was a mighty hunter before the LORD; wherefore it is said: โ€˜Like Nimrod a mighty hunter before the LORD.โ€™
11.1. And the whole earth was of one language and of one speech. 11.2. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there. 11.3. And they said one to another: โ€˜Come, let us make brick, and burn them thoroughly.โ€™ And they had brick for stone, and slime had they for mortar. 11.4. And they said: โ€˜Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.โ€™ 11.5. And the LORD came down to see the city and the tower, which the children of men builded. 11.6. And the LORD said: โ€˜Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do. 11.7. Come, let us go down, and there confound their language, that they may not understand one anotherโ€™s speech.โ€™ 11.8. So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city. 11.9. Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.
11.10. These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood.

11.18. And Peleg lived thirty years, and begot Reu.
11.19. And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters. 11.20. And Reu lived two and thirty years, and begot Serug. 11.21. And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.
12.1. Now the LORD said unto Abram: โ€˜Get thee out of thy country, and from thy kindred, and from thy fatherโ€™s house, unto the land that I will show thee. 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.โ€™ 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 12.7. And the LORD appeared unto Abram, and said: โ€˜Unto thy seed will I give this landโ€™; and he builded there an altar unto the LORD, who appeared unto him.

12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: โ€˜Behold now, I know that thou art a fair woman to look upon.
12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.โ€™
12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaohโ€™s house.
12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abramโ€™s wife.
12.18. And Pharaoh called Abram, and said: โ€˜What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.โ€™ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.14. And the LORD said unto Abram, after that Lot was separated from him: โ€˜Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; 13.15. for all the land which thou seest, to thee will I give it, and to thy seed for ever. 13.16. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. 13.17. Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.โ€™
15.13. And He said unto Abram: โ€˜Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
17.9. And God said unto Abraham: โ€˜And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations. 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you. 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.
17.18. And Abraham said unto God: โ€˜Oh that Ishmael might live before Thee! โ€™ 17.19. And God said: โ€˜โ€˜Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him. 17.20. And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 17.21. But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.โ€™
18.18. eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
19.26. But his wife looked back from behind him, and she became a pillar of salt.' '. None
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Babylon

 Found in books: Collins (2016) 135; Fishbane (2003) 143


4. Hebrew Bible, Isaiah, 14.12-14.14, 44.28, 45.1, 47.1, 47.9, 51.10, 63.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Babylon โ€ข Babylon (Mesopotamia/Iraq) โ€ข Babylon and Babylonians โ€ข Babylon(ian) โ€ข Babylon, Babylonia โ€ข Return from Babylon, Jewish attitude to Persians

 Found in books: Bezzel and Pfeiffer (2021) 61, 64, 65, 66, 107, 116; Bickerman and Tropper (2007) 94; Bremmer (2008) 40, 41, 43; Fishbane (2003) 135, 215; Frey and Levison (2014) 10; Gera (2014) 163, 205, 261; Lynskey (2021) 96, 239; Nissinen and Uro (2008) 224, 237; Salvesen et al (2020) 29, 33, 95


14.12. ืึตื™ืšึฐ ื ึธืคึทืœึฐืชึผึธ ืžึดืฉืึผึธืžึทื™ึดื ื”ึตื™ืœึตืœ ื‘ึผึถืŸึพืฉืึธื—ึทืจ ื ึดื’ึฐื“ึผึทืขึฐืชึผึธ ืœึธืึธืจึถืฅ ื—ื•ึนืœึตืฉื ืขึทืœึพื’ึผื•ึนื™ึดืืƒ 14.13. ื•ึฐืึทืชึผึธื” ืึธืžึทืจึฐืชึผึธ ื‘ึดืœึฐื‘ึธื‘ึฐืšึธ ื”ึทืฉืึผึธืžึทื™ึดื ืึถืขึฑืœึถื” ืžึดืžึผึทืขึทืœ ืœึฐื›ื•ึนื›ึฐื‘ึตื™ึพืึตืœ ืึธืจึดื™ื ื›ึผึดืกึฐืึดื™ ื•ึฐืึตืฉืึตื‘ ื‘ึผึฐื”ึทืจึพืžื•ึนืขึตื“ ื‘ึผึฐื™ึทืจึฐื›ึผึฐืชึตื™ ืฆึธืคื•ึนืŸืƒ 14.14. ืึถืขึฑืœึถื” ืขึทืœึพื‘ึผึธืžึณืชึตื™ ืขึธื‘ ืึถื“ึผึทืžึผึถื” ืœึฐืขึถืœึฐื™ื•ึนืŸืƒ
44.28. ื”ึธืึนืžึตืจ ืœึฐื›ื•ึนืจึถืฉื ืจึนืขึดื™ ื•ึฐื›ึธืœึพื—ึถืคึฐืฆึดื™ ื™ึทืฉืึฐืœึดื ื•ึฐืœึตืืžึนืจ ืœึดื™ืจื•ึผืฉืึธืœึทึดื ืชึผึดื‘ึผึธื ึถื” ื•ึฐื”ึตื™ื›ึธืœ ืชึผึดื•ึผึธืกึตื“ืƒ
45.1. ื”ื•ึนื™ ืึนืžึตืจ ืœึฐืึธื‘ ืžึทื”ึพืชึผื•ึนืœึดื™ื“ ื•ึผืœึฐืึดืฉืึผึธื” ืžึทื”ึพืชึผึฐื—ึดื™ืœึดื™ืŸืƒ
45.1. ื›ึผึนื”ึพืึธืžึทืจ ื™ึฐื”ื•ึธื” ืœึดืžึฐืฉืึดื™ื—ื•ึน ืœึฐื›ื•ึนืจึถืฉื ืึฒืฉืึถืจึพื”ึถื—ึฑื–ึทืงึฐืชึผึดื™ ื‘ึดื™ืžึดื™ื ื•ึน ืœึฐืจึทื“ึพืœึฐืคึธื ึธื™ื• ื’ึผื•ึนื™ึดื ื•ึผืžึธืชึฐื ึตื™ ืžึฐืœึธื›ึดื™ื ืึฒืคึทืชึผึตื—ึท ืœึดืคึฐืชึผึนื—ึท ืœึฐืคึธื ึธื™ื• ื“ึผึฐืœึธืชึทื™ึดื ื•ึผืฉืึฐืขึธืจึดื™ื ืœึนื ื™ึดืกึผึธื’ึตืจื•ึผืƒ
47.1. ื•ึทืชึผึดื‘ึฐื˜ึฐื—ึดื™ ื‘ึฐืจึธืขึธืชึตืšึฐ ืึธืžึทืจึฐืชึผึฐ ืึตื™ืŸ ืจึนืึธื ึดื™ ื—ึธื›ึฐืžึธืชึตืšึฐ ื•ึฐื“ึทืขึฐืชึผึตืšึฐ ื”ึดื™ื ืฉืื•ึนื‘ึฐื‘ึธืชึถืšึฐ ื•ึทืชึผึนืืžึฐืจึดื™ ื‘ึฐืœึดื‘ึผึตืšึฐ ืึฒื ึดื™ ื•ึฐืึทืคึฐืกึดื™ ืขื•ึนื“ืƒ
47.1. ืจึฐื“ึดื™ ื•ึผืฉืึฐื‘ึดื™ ืขึทืœึพืขึธืคึธืจ ื‘ึผึฐืชื•ึผืœึทืช ื‘ึผึทืชึพื‘ึผึธื‘ึถืœ ืฉืึฐื‘ึดื™ึพืœึธืึธืจึถืฅ ืึตื™ืŸึพื›ึผึดืกึผึตื ื‘ึผึทืชึพื›ึผึทืฉื‚ึฐื“ึผึดื™ื ื›ึผึดื™ ืœึนื ืชื•ึนืกึดื™ืคึดื™ ื™ึดืงึฐืจึฐืื•ึผึพืœึธืšึฐ ืจึทื›ึผึธื” ื•ึทืขึฒื ึปื’ึผึธื”ืƒ"
47.9. ื•ึฐืชึธื‘ึนืื ึธื” ืœึผึธืšึฐ ืฉืึฐืชึผึตื™ึพืึตืœึผึถื” ืจึถื’ึทืข ื‘ึผึฐื™ื•ึนื ืึถื—ึธื“ ืฉืึฐื›ื•ึนืœ ื•ึฐืึทืœึฐืžึนืŸ ื›ึผึฐืชึปืžึผึธื ื‘ึผึธืื•ึผ ืขึธืœึทื™ึดืšึฐ ื‘ึผึฐืจึนื‘ ื›ึผึฐืฉืึธืคึทื™ึดืšึฐ ื‘ึผึฐืขึธืฆึฐืžึทืช ื—ึฒื‘ึธืจึทื™ึดืšึฐ ืžึฐืึนื“ืƒ' '
63.9. ื‘ึผึฐื›ึธืœึพืฆึธืจึธืชึธื ืœื ืœื•ึน ืฆึธืจ ื•ึผืžึทืœึฐืึทืšึฐ ืคึผึธื ึธื™ื• ื”ื•ึนืฉืึดื™ืขึธื ื‘ึผึฐืึทื”ึฒื‘ึธืชื•ึน ื•ึผื‘ึฐื—ึถืžึฐืœึธืชื•ึน ื”ื•ึผื ื’ึฐืึธืœึธื ื•ึทื™ึฐื ึทื˜ึผึฐืœึตื ื•ึทื™ึฐื ึทืฉื‚ึผึฐืึตื ื›ึผึธืœึพื™ึฐืžึตื™ ืขื•ึนืœึธืืƒ''. None
14.12. How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! 14.13. And thou saidst in thy heart: โ€˜I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14. I will ascend above the heights of the clouds; I will be like the Most High.โ€™
44.28. That saith of Cyrus: โ€˜He is My shepherd, And shall perform all My pleasureโ€™; Even saying of Jerusalem: โ€˜She shall be builtโ€™; And to the temple: โ€˜My foundation shall be laid.โ€™
45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
47.1. Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate."
47.9. But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments.
51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?
63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .' '. None
5. Hebrew Bible, Jeremiah, 27.6, 27.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon and Babylonians โ€ข Babylon, and the four kingdoms

 Found in books: Bezzel and Pfeiffer (2021) 61; Collins (2016) 119; Gera (2014) 124


27.6. ื•ึฐืขึทืชึผึธื” ืึธื ึนื›ึดื™ ื ึธืชึทืชึผึดื™ ืึถืชึพื›ึผึธืœึพื”ึธืึฒืจึธืฆื•ึนืช ื”ึธืึตืœึผึถื” ื‘ึผึฐื™ึทื“ ื ึฐื‘ื•ึผื›ึทื“ึฐื ึถืืฆึผึทืจ ืžึถืœึถืšึฐึพื‘ึผึธื‘ึถืœ ืขึทื‘ึฐื“ึผึดื™ ื•ึฐื’ึทื ืึถืชึพื—ึทื™ึผึทืช ื”ึทืฉื‚ึผึธื“ึถื” ื ึธืชึทืชึผึดื™ ืœื•ึน ืœึฐืขึธื‘ึฐื“ื•ึนืƒ
27.9. ื•ึฐืึทืชึผึถื ืึทืœึพืชึผึดืฉืึฐืžึฐืขื•ึผ ืึถืœึพื ึฐื‘ึดื™ืึตื™ื›ึถื ื•ึฐืึถืœึพืงึนืกึฐืžึตื™ื›ึถื ื•ึฐืึถืœ ื—ึฒืœึนืžึนืชึตื™ื›ึถื ื•ึฐืึถืœึพืขึนื ึฐื ึตื™ื›ึถื ื•ึฐืึถืœึพื›ึผึทืฉืึผึธืคึตื™ื›ึถื ืึฒืฉืึถืจึพื”ึตื ืึนืžึฐืจึดื™ื ืึฒืœึตื™ื›ึถื ืœึตืืžึนืจ ืœึนื ืชึทืขึทื‘ึฐื“ื•ึผ ืึถืชึพืžึถืœึถืšึฐ ื‘ึผึธื‘ึถืœืƒ''. None
27.6. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field also have I given him to serve him.
27.9. But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;''. None
6. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon and Babylonians โ€ข Babylon and Babylonians, city walls

 Found in books: Bremmer (2008) 40; Gera (2014) 120


7. Hebrew Bible, Ezekiel, 28.1 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Babylon โ€ข Babylon and Babylonians โ€ข Babylon and Babylonians, city walls โ€ข Babylon, Babylonia โ€ข Babylon, Babylonian โ€ข Babylon, and the four kingdoms โ€ข Babylon, in Qumran texts โ€ข Babylon/Babylonian/Assyro-Babylonian

 Found in books: Bezzel and Pfeiffer (2021) 116; Collins (2016) 182; FaรŸbeck and Killebrew (2016) 333; Fishbane (2003) 79; Gera (2014) 120, 163; Lynskey (2021) 239; Nissinen and Uro (2008) 224; Tellbe Wasserman and Nyman (2019) 28; Thiessen (2011) 56


28.1. ื•ึทื™ึฐื”ึดื™ ื“ึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ืึตืœึทื™ ืœึตืืžึนืจืƒ'
28.1. ืžื•ึนืชึตื™ ืขึฒืจึตืœึดื™ื ืชึผึธืžื•ึผืช ื‘ึผึฐื™ึทื“ึพื–ึธืจึดื™ื ื›ึผึดื™ ืึฒื ึดื™ ื“ึดื‘ึผึทืจึฐืชึผึดื™ ื ึฐืึปื ืึฒื“ึนื ึธื™ ื™ึฐื”ื•ึดื”ืƒ '. None
28.1. And the word of the LORD came unto me, saying:' '. None
8. Hebrew Bible, Zechariah, 10.11 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Babylon (Mesopotamia/Iraq)

 Found in books: Fishbane (2003) 135; Salvesen et al (2020) 34


10.11. ื•ึฐืขึธื‘ึทืจ ื‘ึผึทื™ึผึธื ืฆึธืจึธื” ื•ึฐื”ึดื›ึผึธื” ื‘ึทื™ึผึธื ื’ึผึทืœึผึดื™ื ื•ึฐื”ึนื‘ึดื™ืฉืื•ึผ ื›ึผึนืœ ืžึฐืฆื•ึผืœื•ึนืช ื™ึฐืึนืจ ื•ึฐื”ื•ึผืจึทื“ ื’ึผึฐืื•ึนืŸ ืึทืฉืึผื•ึผืจ ื•ึฐืฉืึตื‘ึถื˜ ืžึดืฆึฐืจึทื™ึดื ื™ึธืกื•ึผืจืƒ''. None
10.11. And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .''. None
9. Herodotus, Histories, 1.56-1.58, 1.181-1.185, 1.199, 2.29, 4.5-4.13, 4.37, 4.39, 4.181, 8.54, 8.109, 8.143 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon and Babylonians โ€ข Babylon and Babylonians, chronicles and inscriptions โ€ข Babylon, Babylonia โ€ข Babylon, Babylonians โ€ข Babylon/Babylonians โ€ข Zeus, Belus of Babylon

 Found in books: Bianchetti et al (2015) 11, 12; Bosak-Schroeder (2020) 40; Gera (2014) 162, 205; Mikalson (2003) 143, 145, 180; Nissinen and Uro (2008) 315, 316, 319; Torok (2014) 43, 49, 50


1.56. ฯ„ฮฟฯฯ„ฮฟฮนฯƒฮน แผฮปฮธฮฟแฟฆฯƒฮน ฯ„ฮฟแฟ–ฯƒฮน แผ”ฯ€ฮตฯƒฮน แฝ ฮšฯฮฟแฟ–ฯƒฮฟฯ‚ ฯ€ฮฟฮปฮปฯŒฮฝ ฯ„ฮน ฮผฮฌฮปฮนฯƒฯ„ฮฑ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ แผฅฯƒฮธฮท, แผฮปฯ€ฮฏฮถฯ‰ฮฝ แผกฮผฮฏฮฟฮฝฮฟฮฝ ฮฟแฝฮดฮฑฮผแฝฐ แผ€ฮฝฯ„สผ แผ€ฮฝฮดฯแฝธฯ‚ ฮฒฮฑฯƒฮนฮปฮตฯฯƒฮตฮนฮฝ ฮœฮฎฮดฯ‰ฮฝ, ฮฟแฝฮดสผ แฝฆฮฝ ฮฑแฝฯ„แฝธฯ‚ ฮฟแฝฮดแฝฒ ฮฟแผฑ แผฮพ ฮฑแฝฯ„ฮฟแฟฆ ฯ€ฮฑฯฯƒฮตฯƒฮธฮฑฮน ฮบฮฟฯ„แฝฒ ฯ„แฟ†ฯ‚ แผ€ฯฯ‡แฟ†ฯ‚. ฮผฮตฯ„แฝฐ ฮดแฝฒ ฯ„ฮฑแฟฆฯ„ฮฑ แผฯ†ฯฯŒฮฝฯ„ฮนฮถฮต แผฑฯƒฯ„ฮฟฯฮญฯ‰ฮฝ ฯ„ฮฟแฝบฯ‚ แผ‚ฮฝ แผ™ฮปฮปฮฎฮฝฯ‰ฮฝ ฮดฯ…ฮฝฮฑฯ„ฯ‰ฯ„ฮฌฯ„ฮฟฯ…ฯ‚ แผฯŒฮฝฯ„ฮฑฯ‚ ฯ€ฯฮฟฯƒฮบฯ„ฮฎฯƒฮฑฮนฯ„ฮฟ ฯ†ฮฏฮปฮฟฯ…ฯ‚, แผฑฯƒฯ„ฮฟฯฮญฯ‰ฮฝ ฮดแฝฒ ฮตแฝ•ฯฮนฯƒฮบฮต ฮ›ฮฑฮบฮตฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ…ฯ‚ ฮบฮฑแฝถ แผˆฮธฮทฮฝฮฑฮฏฮฟฯ…ฯ‚ ฯ€ฯฮฟฮญฯ‡ฮฟฮฝฯ„ฮฑฯ‚ ฯ„ฮฟแฝบฯ‚ ฮผแฝฒฮฝ ฯ„ฮฟแฟฆ ฮ”ฯ‰ฯฮนฮบฮฟแฟฆ ฮณฮญฮฝฮตฮฟฯ‚ ฯ„ฮฟแฝบฯ‚ ฮดแฝฒ ฯ„ฮฟแฟฆ แผธฯ‰ฮฝฮนฮบฮฟแฟฆ. ฯ„ฮฑแฟฆฯ„ฮฑ ฮณแฝฐฯ แผฆฮฝ ฯ„แฝฐ ฯ€ฯฮฟฮบฮตฮบฯฮนฮผฮญฮฝฮฑ, แผฯŒฮฝฯ„ฮฑ ฯ„แฝธ แผ€ฯฯ‡ฮฑแฟ–ฮฟฮฝ ฯ„แฝธ ฮผแฝฒฮฝ ฮ ฮตฮปฮฑฯƒฮณฮนฮบแฝธฮฝ ฯ„แฝธ ฮดแฝฒ แผ™ฮปฮปฮทฮฝฮนฮบแฝธฮฝ แผ”ฮธฮฝฮฟฯ‚. ฮบฮฑแฝถ ฯ„แฝธ ฮผแฝฒฮฝ ฮฟแฝฮดฮฑฮผแฟ‡ ฮบฯ‰ แผฮพฮตฯ‡ฯŽฯฮทฯƒฮต, ฯ„แฝธ ฮดแฝฒ ฯ€ฮฟฮปฯ…ฯ€ฮปฮฌฮฝฮทฯ„ฮฟฮฝ ฮบฮฌฯฯ„ฮฑ. แผฯ€แฝถ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮ”ฮตฯ…ฮบฮฑฮปฮฏฯ‰ฮฝฮฟฯ‚ ฮฒฮฑฯƒฮนฮปฮญฮฟฯ‚ ฮฟแผดฮบฮตฮต ฮณแฟ†ฮฝ ฯ„แฝดฮฝ ฮฆฮธฮนแฟถฯ„ฮนฮฝ, แผฯ€แฝถ ฮดแฝฒ ฮ”ฯŽฯฮฟฯ… ฯ„ฮฟแฟฆ แผฮปฮปฮทฮฝฮฟฯ‚ ฯ„แฝดฮฝ แฝ‘ฯ€แฝธ ฯ„แฝดฮฝ แฝŒฯƒฯƒฮฑฮฝ ฯ„ฮต ฮบฮฑแฝถ ฯ„แฝธฮฝ แฝŒฮปฯ…ฮผฯ€ฮฟฮฝ ฯ‡ฯŽฯฮทฮฝ, ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ ฮดแฝฒ แผนฯƒฯ„ฮนฮฑฮนแฟถฯ„ฮนฮฝยท แผฮบ ฮดแฝฒ ฯ„แฟ†ฯ‚ แผนฯƒฯ„ฮนฮฑฮนฯŽฯ„ฮนฮดฮฟฯ‚ แฝกฯ‚ แผฮพฮฑฮฝฮญฯƒฯ„ฮท แฝ‘ฯ€แฝธ ฮšฮฑฮดฮผฮตฮฏฯ‰ฮฝ, ฮฟแผดฮบฮตฮต แผฮฝ ฮ ฮฏฮฝฮดแฟณ ฮœฮฑฮบฮตฮดฮฝแฝธฮฝ ฮบฮฑฮปฮตฯŒฮผฮตฮฝฮฟฮฝยท แผฮฝฮธฮตแฟฆฯ„ฮตฮฝ ฮดแฝฒ ฮฑแฝ–ฯ„ฮนฯ‚ แผฯ‚ ฯ„แฝดฮฝ ฮ”ฯฯ…ฮฟฯ€ฮฏฮดฮฑ ฮผฮตฯ„ฮญฮฒฮท ฮบฮฑแฝถ แผฮบ ฯ„แฟ†ฯ‚ ฮ”ฯฯ…ฮฟฯ€ฮฏฮดฮฟฯ‚ ฮฟแฝ•ฯ„ฯ‰ แผฯ‚ ฮ ฮตฮปฮฟฯ€ฯŒฮฝฮฝฮทฯƒฮฟฮฝ แผฮปฮธแฝธฮฝ ฮ”ฯ‰ฯฮนฮบแฝธฮฝ แผฮบฮปฮฎฮธฮท. 1.57. แผฅฮฝฯ„ฮนฮฝฮฑ ฮดแฝฒ ฮณฮปแฟถฯƒฯƒฮฑฮฝ แผตฮตฯƒฮฑฮฝ ฮฟแผฑ ฮ ฮตฮปฮฑฯƒฮณฮฟฮฏ, ฮฟแฝฮบ แผ”ฯ‡ฯ‰ แผ€ฯ„ฯฮตฮบฮญฯ‰ฯ‚ ฮตแผฐฯ€ฮตแฟ–ฮฝ. ฮตแผฐ ฮดแฝฒ ฯ‡ฯฮตฯŒฮฝ แผฯƒฯ„ฮน ฯ„ฮตฮบฮผฮฑฮนฯฯŒฮผฮตฮฝฮฟฮฝ ฮปฮญฮณฮตฮนฮฝ ฯ„ฮฟแฟ–ฯƒฮน ฮฝแฟฆฮฝ แผ”ฯ„ฮน แผฮฟแฟฆฯƒฮน ฮ ฮตฮปฮฑฯƒฮณแฟถฮฝ ฯ„แฟถฮฝ แฝ‘ฯ€แฝฒฯ ฮคฯ…ฯฯƒฮทฮฝแฟถฮฝ ฮšฯฮทฯƒฯ„แฟถฮฝฮฑ ฯ€ฯŒฮปฮนฮฝ ฮฟแผฐฮบฮตฯŒฮฝฯ„ฯ‰ฮฝ, ฮฟแผณ แฝ…ฮผฮฟฯ…ฯฮฟฮน ฮบฮฟฯ„แฝฒ แผฆฯƒฮฑฮฝ ฯ„ฮฟแฟ–ฯƒฮน ฮฝแฟฆฮฝ ฮ”ฯ‰ฯฮนฮตแฟฆฯƒฮน ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮฟฮนฯƒฮน สฝฮฟแผดฮบฮตฮฟฮฝ ฮดแฝฒ ฯ„ฮทฮฝฮนฮบฮฑแฟฆฯ„ฮฑ ฮณแฟ†ฮฝ ฯ„แฝดฮฝ ฮฝแฟฆฮฝ ฮ˜ฮตฯƒฯƒฮฑฮปฮนแฟถฯ„ฮนฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝฬ“, ฮบฮฑแฝถ ฯ„แฟถฮฝ ฮ ฮปฮฑฮบฮฏฮทฮฝ ฯ„ฮต ฮบฮฑแฝถ ฮฃฮบฯ…ฮปฮฌฮบฮทฮฝ ฮ ฮตฮปฮฑฯƒฮณแฟถฮฝ ฮฟแผฐฮบฮทฯƒฮฌฮฝฯ„ฯ‰ฮฝ แผฮฝ แผ™ฮปฮปฮทฯƒฯ€ฯŒฮฝฯ„แฟณ, ฮฟแผณ ฯƒฯฮฝฮฟฮนฮบฮฟฮน แผฮณฮญฮฝฮฟฮฝฯ„ฮฟ แผˆฮธฮทฮฝฮฑฮฏฮฟฮนฯƒฮน, ฮบฮฑแฝถ แฝ…ฯƒฮฑ แผ„ฮปฮปฮฑ ฮ ฮตฮปฮฑฯƒฮณฮนฮบแฝฐ แผฯŒฮฝฯ„ฮฑ ฯ€ฮฟฮปฮฏฯƒฮผฮฑฯ„ฮฑ ฯ„แฝธ ฮฟแฝ”ฮฝฮฟฮผฮฑ ฮผฮตฯ„ฮญฮฒฮฑฮปฮตยท ฮตแผฐ ฯ„ฮฟฯฯ„ฮฟฮนฯƒฮน ฯ„ฮตฮบฮผฮฑฮนฯฯŒฮผฮตฮฝฮฟฮฝ ฮดฮตแฟ– ฮปฮญฮณฮตฮนฮฝ, แผฆฯƒฮฑฮฝ ฮฟแผฑ ฮ ฮตฮปฮฑฯƒฮณฮฟแฝถ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝ ฮณฮปแฟถฯƒฯƒฮฑฮฝ แผฑฮญฮฝฯ„ฮตฯ‚. ฮตแผฐ ฯ„ฮฟฮฏฮฝฯ…ฮฝ แผฆฮฝ ฮบฮฑแฝถ ฯ€แพถฮฝ ฯ„ฮฟฮนฮฟแฟฆฯ„ฮฟ ฯ„แฝธ ฮ ฮตฮปฮฑฯƒฮณฮนฮบฯŒฮฝ, ฯ„แฝธ แผˆฯ„ฯ„ฮนฮบแฝธฮฝ แผ”ฮธฮฝฮฟฯ‚ แผแฝธฮฝ ฮ ฮตฮปฮฑฯƒฮณฮนฮบแฝธฮฝ แผ…ฮผฮฑ ฯ„แฟ‡ ฮผฮตฯ„ฮฑฮฒฮฟฮปแฟ‡ ฯ„แฟ‡ แผฯ‚ แผฮปฮปฮทฮฝฮฑฯ‚ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮณฮปแฟถฯƒฯƒฮฑฮฝ ฮผฮตฯ„ฮญฮผฮฑฮธฮต. ฮบฮฑแฝถ ฮณแฝฐฯ ฮดแฝด ฮฟแฝ”ฯ„ฮต ฮฟแผฑ ฮšฯฮทฯƒฯ„ฯ‰ฮฝฮนแฟ†ฯ„ฮฑฮน ฮฟแฝฮดฮฑฮผฮฟแฟ–ฯƒฮน ฯ„แฟถฮฝ ฮฝแฟฆฮฝ ฯƒฯ†ฮญฮฑฯ‚ ฯ€ฮตฯฮนฮฟฮนฮบฮตฯŒฮฝฯ„ฯ‰ฮฝ ฮตแผฐฯƒแฝถ แฝฮผฯŒฮณฮปฯ‰ฯƒฯƒฮฟฮน ฮฟแฝ”ฯ„ฮต ฮฟแผฑ ฮ ฮปฮฑฮบฮนฮทฮฝฮฟฮฏ, ฯƒฯ†ฮฏฯƒฮน ฮดแฝฒ แฝฮผฯŒฮณฮปฯ‰ฯƒฯƒฮฟฮนยท ฮดฮทฮปฮฟแฟฆฯƒฮฏ ฯ„ฮต แฝ…ฯ„ฮน ฯ„แฝธฮฝ แผ ฮฝฮตฮฏฮบฮฑฮฝฯ„ฮฟ ฮณฮปฯŽฯƒฯƒฮทฯ‚ ฯ‡ฮฑฯฮฑฮบฯ„แฟ†ฯฮฑ ฮผฮตฯ„ฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯ„ฮตฯ‚ แผฯ‚ ฯ„ฮฑแฟฆฯ„ฮฑ ฯ„แฝฐ ฯ‡ฯ‰ฯฮฏฮฑ, ฯ„ฮฟแฟฆฯ„ฮฟฮฝ แผ”ฯ‡ฮฟฯ…ฯƒฮน แผฮฝ ฯ†ฯ…ฮปฮฑฮบแฟ‡. 1.58. ฯ„แฝธ ฮดแฝฒ แผ™ฮปฮปฮทฮฝฮนฮบแฝธฮฝ ฮณฮปฯŽฯƒฯƒแฟƒ ฮผแฝฒฮฝ แผฯ€ฮตฮฏฯ„ฮต แผฮณฮญฮฝฮตฯ„ฮฟ ฮฑแผฐฮตฮฏ ฮบฮฟฯ„ฮต ฯ„แฟ‡ ฮฑแฝฯ„แฟ‡ ฮดฮนฮฑฯ‡ฯแพถฯ„ฮฑฮน, แฝกฯ‚ แผฮผฮฟแฝถ ฮบฮฑฯ„ฮฑฯ†ฮฑฮฏฮฝฮตฯ„ฮฑฮน ฮตแผถฮฝฮฑฮนยท แผ€ฯ€ฮฟฯƒฯ‡ฮนฯƒฮธแฝฒฮฝ ฮผฮญฮฝฯ„ฮฟฮน แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฮ ฮตฮปฮฑฯƒฮณฮนฮบฮฟแฟฆ แผฯŒฮฝ แผ€ฯƒฮธฮตฮฝฮญฯ‚, แผ€ฯ€ฯŒ ฯƒฮผฮนฮบฯฮฟแฟฆ ฯ„ฮตฮฟ ฯ„แฝดฮฝ แผ€ฯฯ‡แฝดฮฝ แฝฯฮผฯŽฮผฮตฮฝฮฟฮฝ ฮฑแฝ”ฮพฮทฯ„ฮฑฮน แผฯ‚ ฯ€ฮปแฟ†ฮธฮฟฯ‚ ฯ„แฟถฮฝ แผฮธฮฝฮญฯ‰ฮฝ, ฮ ฮตฮปฮฑฯƒฮณแฟถฮฝ ฮผฮฌฮปฮนฯƒฯ„ฮฑ ฯ€ฯฮฟฯƒฮบฮตฯ‡ฯ‰ฯฮทฮบฯŒฯ„ฯ‰ฮฝ ฮฑแฝฯ„แฟท ฮบฮฑแฝถ แผ„ฮปฮปฯ‰ฮฝ แผฮธฮฝฮญฯ‰ฮฝ ฮฒฮฑฯฮฒฮฌฯฯ‰ฮฝ ฯƒฯ…ฯ‡ฮฝแฟถฮฝ. ฯ€ฯฯŒฯƒฮธฮต ฮดแฝฒ แฝฆฮฝ แผ”ฮผฮฟฮนฮณฮต ฮดฮฟฮบฮญฮตฮน ฮฟแฝฮดแฝฒ ฯ„แฝธ ฮ ฮตฮปฮฑฯƒฮณฮนฮบแฝธฮฝ แผ”ฮธฮฝฮฟฯ‚, แผแฝธฮฝ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝ, ฮฟแฝฮดฮฑฮผแฝฐ ฮผฮตฮณฮฌฮปฯ‰ฯ‚ ฮฑแฝฮพฮทฮธแฟ†ฮฝฮฑฮน.
1.181. ฯ„ฮฟแฟฆฯ„ฮฟ ฮผแฝฒฮฝ ฮดแฝด ฯ„แฝธ ฯ„ฮตแฟ–ฯ‡ฮฟฯ‚ ฮธฯŽฯฮทฮพ แผฯƒฯ„ฮฏ, แผ•ฯ„ฮตฯฮฟฮฝ ฮดแฝฒ แผ”ฯƒฯ‰ฮธฮตฮฝ ฯ„ฮตแฟ–ฯ‡ฮฟฯ‚ ฯ€ฮตฯฮนฮธฮญฮตฮน, ฮฟแฝ ฯ€ฮฟฮปฮปแฟท ฯ„ฮตแฟณ แผ€ฯƒฮธฮตฮฝฮญฯƒฯ„ฮตฯฮฟฮฝ ฯ„ฮฟแฟฆ แผ‘ฯ„ฮญฯฮฟฯ… ฯ„ฮตฮฏฯ‡ฮตฮฟฯ‚, ฯƒฯ„ฮตฮนฮฝฯŒฯ„ฮตฯฮฟฮฝ ฮดฮญ. แผฮฝ ฮดแฝฒ ฯ†ฮฌฯฯƒฮตฯŠ แผ‘ฮบฮฑฯ„ฮญฯแฟณ ฯ„แฟ†ฯ‚ ฯ€ฯŒฮปฮนฮฟฯ‚ แผฯ„ฮตฯ„ฮตฮฏฯ‡ฮนฯƒฯ„ฮฟ แผฮฝ ฮผฮญฯƒแฟณ แผฮฝ ฯ„แฟท ฮผแฝฒฮฝ ฯ„แฝฐ ฮฒฮฑฯƒฮนฮปฮฎฮนฮฑ ฯ€ฮตฯฮนฮฒฯŒฮปแฟณ ฮผฮตฮณฮฌฮปแฟณ ฯ„ฮต ฮบฮฑแฝถ แผฐฯƒฯ‡ฯ…ฯแฟท, แผฮฝ ฮดแฝฒ ฯ„แฟท แผ‘ฯ„ฮญฯแฟณ ฮ”ฮนแฝธฯ‚ ฮ’ฮฎฮปฮฟฯ… แผฑฯแฝธฮฝ ฯ‡ฮฑฮปฮบฯŒฯ€ฯ…ฮปฮฟฮฝ, ฮบฮฑแฝถ แผฯ‚ แผฮผแฝฒ แผ”ฯ„ฮน ฯ„ฮฟแฟฆฯ„ฮฟ แผฯŒฮฝ, ฮดฯฮฟ ฯƒฯ„ฮฑฮดฮฏฯ‰ฮฝ ฯ€ฮฌฮฝฯ„แฟƒ, แผแฝธฮฝ ฯ„ฮตฯ„ฯฮฌฮณฯ‰ฮฝฮฟฮฝ. แผฮฝ ฮผฮญฯƒแฟณ ฮดแฝฒ ฯ„ฮฟแฟฆ แผฑฯฮฟแฟฆ ฯ€ฯฯฮณฮฟฯ‚ ฯƒฯ„ฮตฯฮตแฝธฯ‚ ฮฟแผฐฮบฮฟฮดฯŒฮผฮทฯ„ฮฑฮน, ฯƒฯ„ฮฑฮดฮฏฮฟฯ… ฮบฮฑแฝถ ฯ„แฝธ ฮผแฟ†ฮบฮฟฯ‚ ฮบฮฑแฝถ ฯ„แฝธ ฮตแฝ–ฯฮฟฯ‚, ฮบฮฑแฝถ แผฯ€แฝถ ฯ„ฮฟฯฯ„แฟณ ฯ„แฟท ฯ€ฯฯฮณแฟณ แผ„ฮปฮปฮฟฯ‚ ฯ€ฯฯฮณฮฟฯ‚ แผฯ€ฮนฮฒฮญฮฒฮทฮบฮต, ฮบฮฑแฝถ แผ•ฯ„ฮตฯฮฟฯ‚ ฮผฮฌฮปฮฑ แผฯ€แฝถ ฯ„ฮฟฯฯ„แฟณ, ฮผฮญฯ‡ฯฮน ฮฟแฝ— แฝ€ฮบฯ„แฝผ ฯ€ฯฯฮณฯ‰ฮฝ. แผ€ฮฝฮฌฮฒฮฑฯƒฮนฯ‚ ฮดแฝฒ แผฯ‚ ฮฑแฝฯ„ฮฟแฝบฯ‚ แผ”ฮพฯ‰ฮธฮตฮฝ ฮบฯฮบฮปแฟณ ฯ€ฮตฯแฝถ ฯ€ฮฌฮฝฯ„ฮฑฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฯฯฮณฮฟฯ…ฯ‚ แผ”ฯ‡ฮฟฯ…ฯƒฮฑ ฯ€ฮตฯ€ฮฟฮฏฮทฯ„ฮฑฮน. ฮผฮตฯƒฮฟแฟฆฮฝฯ„ฮน ฮดฮญ ฮบฮฟฯ… ฯ„แฟ†ฯ‚ แผ€ฮฝฮฑฮฒฮฌฯƒฮนฮฟฯ‚ แผฯƒฯ„แฝถ ฮบฮฑฯ„ฮฑฮณฯ‰ฮณฮฎ ฯ„ฮต ฮบฮฑแฝถ ฮธแฟถฮบฮฟฮน แผ€ฮผฯ€ฮฑฯ…ฯƒฯ„ฮฎฯฮนฮฟฮน, แผฮฝ ฯ„ฮฟแฟ–ฯƒฮน ฮบฮฑฯ„ฮฏฮถฮฟฮฝฯ„ฮตฯ‚ แผ€ฮผฯ€ฮฑฯฮฟฮฝฯ„ฮฑฮน ฮฟแผฑ แผ€ฮฝฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯ„ฮตฯ‚. แผฮฝ ฮดแฝฒ ฯ„แฟท ฯ„ฮตฮปฮตฯ…ฯ„ฮฑฮฏแฟณ ฯ€ฯฯฮณแฟณ ฮฝฮทแฝธฯ‚ แผ”ฯ€ฮตฯƒฯ„ฮน ฮผฮญฮณฮฑฯ‚ยท แผฮฝ ฮดแฝฒ ฯ„แฟท ฮฝฮทแฟท ฮบฮปฮฏฮฝฮท ฮผฮตฮณฮฌฮปฮท ฮบฮญฮตฯ„ฮฑฮน ฮตแฝ– แผฯƒฯ„ฯฯ‰ฮผฮญฮฝฮท, ฮบฮฑแฝถ ฮฟแผฑ ฯ„ฯฮฌฯ€ฮตฮถฮฑ ฯ€ฮฑฯฮฑฮบฮญฮตฯ„ฮฑฮน ฯ‡ฯฯ…ฯƒฮญฮท. แผ„ฮณฮฑฮปฮผฮฑ ฮดแฝฒ ฮฟแฝฮบ แผ”ฮฝฮน ฮฟแฝฮดแฝฒฮฝ ฮฑแฝฯ„ฯŒฮธฮน แผฮฝฮนฮดฯฯ…ฮผฮญฮฝฮฟฮฝ, ฮฟแฝฮดแฝฒ ฮฝฯฮบฯ„ฮฑ ฮฟแฝฮดฮตแฝถฯ‚ แผฮฝฮฑฯ…ฮปฮฏฮถฮตฯ„ฮฑฮน แผ€ฮฝฮธฯฯŽฯ€ฯ‰ฮฝ แฝ…ฯ„ฮน ฮผแฝด ฮณฯ…ฮฝแฝด ฮผฮฟฯฮฝฮท ฯ„แฟถฮฝ แผฯ€ฮนฯ‡ฯ‰ฯฮฏฯ‰ฮฝ, ฯ„แฝดฮฝ แผ‚ฮฝ แฝ ฮธฮตแฝธฯ‚ แผ•ฮปฮทฯ„ฮฑฮน แผฮบ ฯ€ฮฑฯƒฮญฯ‰ฮฝ, แฝกฯ‚ ฮปฮญฮณฮฟฯ…ฯƒฮน ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟ–ฮฟฮน แผฯŒฮฝฯ„ฮตฯ‚ แผฑฯฮญฮตฯ‚ ฯ„ฮฟฯฯ„ฮฟฯ… ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ. 1.182. ฯ†ฮฑฯƒแฝถ ฮดแฝฒ ฮฟแผฑ ฮฑแฝฯ„ฮฟแฝถ ฮฟแฝ—ฯ„ฮฟฮน, แผฮผฮฟแฝถ ฮผแฝฒฮฝ ฮฟแฝ ฯ€ฮนฯƒฯ„แฝฐ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚, ฯ„แฝธฮฝ ฮธฮตแฝธฮฝ ฮฑแฝฯ„แฝธฮฝ ฯ†ฮฟฮนฯ„แพถฮฝ ฯ„ฮต แผฯ‚ ฯ„แฝธฮฝ ฮฝฮทแฝธฮฝ ฮบฮฑแฝถ แผ€ฮผฯ€ฮฑฯฮตฯƒฮธฮฑฮน แผฯ€แฝถ ฯ„แฟ†ฯ‚ ฮบฮปฮฏฮฝฮทฯ‚, ฮบฮฑฯ„ฮฌ ฯ€ฮตฯ แผฮฝ ฮ˜ฮฎฮฒแฟƒฯƒฮน ฯ„แฟ‡ฯƒฮน ฮ‘แผฐฮณฯ…ฯ€ฯ„ฮฏแฟƒฯƒฮน ฮบฮฑฯ„แฝฐ ฯ„แฝธฮฝ ฮฑแฝฯ„แฝธฮฝ ฯ„ฯฯŒฯ€ฮฟฮฝ, แฝกฯ‚ ฮปฮญฮณฮฟฯ…ฯƒฮน ฮฟแผฑ ฮ‘แผฐฮณฯฯ€ฯ„ฮนฮฟฮนยท ฮบฮฑแฝถ ฮณแฝฐฯ ฮดแฝด แผฮบฮตแฟ–ฮธฮน ฮบฮฟฮนฮผแพถฯ„ฮฑฮน แผฮฝ ฯ„แฟท ฯ„ฮฟแฟฆ ฮ”ฮนแฝธฯ‚ ฯ„ฮฟแฟฆ ฮ˜ฮทฮฒฮฑฮนฮญฮฟฯ‚ ฮณฯ…ฮฝฮฎ, แผ€ฮผฯ†ฯŒฯ„ฮตฯฮฑฮน ฮดแฝฒ ฮฑแฝ—ฯ„ฮฑฮน ฮปฮญฮณฮฟฮฝฯ„ฮฑฮน แผ€ฮฝฮดฯแฟถฮฝ ฮฟแฝฮดฮฑฮผแฟถฮฝ แผฯ‚ แฝฮผฮนฮปฮฏฮทฮฝ ฯ†ฮฟฮนฯ„แพถฮฝยท ฮบฮฑแฝถ ฮบฮฑฯ„ฮฌ ฯ€ฮตฯ แผฮฝ ฮ ฮฑฯ„ฮฌฯฮฟฮนฯƒฮน ฯ„แฟ†ฯ‚ ฮ›ฯ…ฮบฮฏฮทฯ‚ แผก ฯ€ฯฯŒฮผฮฑฮฝฯ„ฮนฯ‚ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผฯ€ฮตแฝฐฮฝ ฮณฮญฮฝฮทฯ„ฮฑฮนยท ฮฟแฝ ฮณแฝฐฯ แฝฆฮฝ ฮฑแผฐฮตฮฏ แผฯƒฯ„ฮน ฯ‡ฯฮทฯƒฯ„ฮฎฯฮนฮฟฮฝ ฮฑแฝฯ„ฯŒฮธฮนยท แผฯ€ฮตแฝฐฮฝ ฮดแฝฒ ฮณฮญฮฝฮทฯ„ฮฑฮน ฯ„ฯŒฯ„ฮต แฝฆฮฝ ฯƒฯ…ฮณฮบฮฑฯ„ฮฑฮบฮปฮทฮฏฮตฯ„ฮฑฮน ฯ„แฝฐฯ‚ ฮฝฯฮบฯ„ฮฑฯ‚ แผ”ฯƒฯ‰ แผฮฝ ฯ„แฟท ฮฝฮทแฟท. 1.183. แผ”ฯƒฯ„ฮน ฮดแฝฒ ฯ„ฮฟแฟฆ แผฮฝ ฮ’ฮฑฮฒฯฮปแฟถฮฝฮน แผฑฯฮฟแฟฆ ฮบฮฑแฝถ แผ„ฮปฮปฮฟฯ‚ ฮบฮฌฯ„ฯ‰ ฮฝฮทฯŒฯ‚, แผ”ฮฝฮธฮฑ แผ„ฮณฮฑฮปฮผฮฑ ฮผฮญฮณฮฑ ฯ„ฮฟแฟฆ ฮ”ฮนแฝธฯ‚ แผ”ฮฝฮน ฮบฮฑฯ„ฮฎฮผฮตฮฝฮฟฮฝ ฯ‡ฯฯฯƒฮตฮฟฮฝ, ฮบฮฑแฝถ ฮฟแผฑ ฯ„ฯฮฌฯ€ฮตฮถฮฑ ฮผฮตฮณฮฌฮปฮท ฯ€ฮฑฯฮฑฮบฮญฮตฯ„ฮฑฮน ฯ‡ฯฯ…ฯƒฮญฮท, ฮบฮฑแฝถ ฯ„แฝธ ฮฒฮฌฮธฯฮฟฮฝ ฮฟแผฑ ฮบฮฑแฝถ แฝ ฮธฯฯŒฮฝฮฟฯ‚ ฯ‡ฯฯฯƒฮตฮฟฯ‚ แผฯƒฯ„ฮฏยท ฮบฮฑแฝถ แฝกฯ‚ แผ”ฮปฮตฮณฮฟฮฝ ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟ–ฮฟฮน, ฯ„ฮฑฮปฮฌฮฝฯ„ฯ‰ฮฝ แฝ€ฮบฯ„ฮฑฮบฮฟฯƒฮฏฯ‰ฮฝ ฯ‡ฯฯ…ฯƒฮฏฮฟฯ… ฯ€ฮตฯ€ฮฟฮฏฮทฯ„ฮฑฮน ฯ„ฮฑแฟฆฯ„ฮฑ. แผ”ฮพฯ‰ ฮดแฝฒ ฯ„ฮฟแฟฆ ฮฝฮทฮฟแฟฆ ฮฒฯ‰ฮผฯŒฯ‚ แผฯƒฯ„ฮน ฯ‡ฯฯฯƒฮตฮฟฯ‚, แผ”ฯƒฯ„ฮน ฮดแฝฒ ฮบฮฑแฝถ แผ„ฮปฮปฮฟฯ‚ ฮฒฯ‰ฮผแฝธฯ‚ ฮผฮญฮณฮฑฯ‚, แผฯ€สผ ฮฟแฝ— ฮธฯฮตฯ„ฮฑฮน ฯ„แฝฐ ฯ„ฮญฮปฮตฮฑ ฯ„แฟถฮฝ ฯ€ฯฮฟฮฒฮฌฯ„ฯ‰ฮฝยท แผฯ€แฝถ ฮณแฝฐฯ ฯ„ฮฟแฟฆ ฯ‡ฯฯ…ฯƒฮญฮฟฯ… ฮฒฯ‰ฮผฮฟแฟฆ ฮฟแฝฮบ แผ”ฮพฮตฯƒฯ„ฮน ฮธฯฮตฮนฮฝ แฝ…ฯ„ฮน ฮผแฝด ฮณฮฑฮปฮฑฮธฮทฮฝแฝฐ ฮผฮฟฯฮฝแพณ, แผฯ€แฝถ ฮดแฝฒ ฯ„ฮฟแฟฆ ฮผฮญฮถฮฟฮฝฮฟฯ‚ ฮฒฯ‰ฮผฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฑฯ„ฮฑฮณฮฏฮถฮฟฯ…ฯƒฮน ฮปฮนฮฒฮฑฮฝฯ‰ฯ„ฮฟแฟฆ ฯ‡ฮฏฮปฮนฮฑ ฯ„ฮฌฮปฮฑฮฝฯ„ฮฑ แผ”ฯ„ฮตฮฟฯ‚ แผ‘ฮบฮฌฯƒฯ„ฮฟฯ… ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟ–ฮฟฮน ฯ„ฯŒฯ„ฮต แผฯ€ฮตแฝฐฮฝ ฯ„แฝดฮฝ แฝฯฯ„แฝดฮฝ แผ„ฮณฯ‰ฯƒฮน ฯ„แฟท ฮธฮตแฟท ฯ„ฮฟฯฯ„แฟณ. แผฆฮฝ ฮดแฝฒ แผฮฝ ฯ„แฟท ฯ„ฮตฮผฮญฮฝฮตฯŠ ฯ„ฮฟฯฯ„แฟณ แผ”ฯ„ฮน ฯ„แฝธฮฝ ฯ‡ฯฯŒฮฝฮฟฮฝ แผฮบฮตแฟ–ฮฝฮฟฮฝ ฮบฮฑแฝถ แผ€ฮฝฮดฯฮนแฝฐฯ‚ ฮดฯ…ฯŽฮดฮตฮบฮฑ ฯ€ฮทฯ‡ฮญฯ‰ฮฝ ฯ‡ฯฯฯƒฮตฮฟฯ‚ ฯƒฯ„ฮตฯฮตฯŒฯ‚ยท แผฮณแฝผ ฮผฮญฮฝ ฮผฮนฮฝ ฮฟแฝฮบ ฮตแผถฮดฮฟฮฝ, ฯ„แฝฐ ฮดแฝฒ ฮปฮญฮณฮตฯ„ฮฑฮน แฝ‘ฯ€แฝธ ฮงฮฑฮปฮดฮฑฮฏฯ‰ฮฝ, ฯ„ฮฑแฟฆฯ„ฮฑ ฮปฮญฮณฯ‰. ฯ„ฮฟฯฯ„แฟณ ฯ„แฟท แผ€ฮฝฮดฯฮนฮฌฮฝฯ„ฮน ฮ”ฮฑฯฮตแฟ–ฮฟฯ‚ ฮผแฝฒฮฝ แฝ แฝ™ฯƒฯ„ฮฌฯƒฯ€ฮตฮฟฯ‚ แผฯ€ฮนฮฒฮฟฯ…ฮปฮตฯฯƒฮฑฯ‚ ฮฟแฝฮบ แผฯ„ฯŒฮปฮผฮทฯƒฮต ฮปฮฑฮฒฮตแฟ–ฮฝ, ฮžฮญฯฮพฮทฯ‚ ฮดแฝฒ แฝ ฮ”ฮฑฯฮตฮฏฮฟฯ… แผ”ฮปฮฑฮฒฮต ฮบฮฑแฝถ ฯ„แฝธฮฝ แผฑฯฮญฮฑ แผ€ฯ€ฮญฮบฯ„ฮตฮนฮฝฮต แผ€ฯ€ฮฑฮณฮฟฯฮตฯฮฟฮฝฯ„ฮฑ ฮผแฝด ฮบฮนฮฝฮญฮตฮนฮฝ ฯ„แฝธฮฝ แผ€ฮฝฮดฯฮนฮฌฮฝฯ„ฮฑ. ฯ„แฝธ ฮผแฝฒฮฝ ฮดแฝด แผฑฯแฝธฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ ฮฟแฝ•ฯ„ฯ‰ ฮบฮตฮบฯŒฯƒฮผฮทฯ„ฮฑฮน, แผ”ฯƒฯ„ฮน ฮดแฝฒ ฮบฮฑแฝถ แผดฮดฮนฮฑ แผ€ฮฝฮฑฮธฮฎฮผฮฑฯ„ฮฑ ฯ€ฮฟฮปฮปฮฌ. 1.184. ฯ„แฟ†ฯ‚ ฮดแฝฒ ฮ’ฮฑฮฒฯ…ฮปแฟถฮฝฮฟฯ‚ ฯ„ฮฑฯฯ„ฮทฯ‚ ฯ€ฮฟฮปฮปฮฟแฝถ ฮผฮญฮฝ ฮบฮฟฯ… ฮบฮฑแฝถ แผ„ฮปฮปฮฟฮน แผฮณฮญฮฝฮฟฮฝฯ„ฮฟ ฮฒฮฑฯƒฮนฮปฮญฮตฯ‚, ฯ„แฟถฮฝ แผฮฝ ฯ„ฮฟแฟ–ฯƒฮน แผˆฯƒฯƒฯ…ฯฮฏฮฟฮนฯƒฮน ฮปฯŒฮณฮฟฮนฯƒฮน ฮผฮฝฮฎฮผฮทฮฝ ฯ€ฮฟฮนฮฎฯƒฮฟฮผฮฑฮน, ฮฟแผณ ฯ„แฝฐ ฯ„ฮตฮฏฯ‡ฮตฮฌ ฯ„ฮต แผฯ€ฮตฮบฯŒฯƒฮผฮทฯƒฮฑฮฝ ฮบฮฑแฝถ ฯ„แฝฐ แผฑฯฮฌ, แผฮฝ ฮดแฝฒ ฮดแฝด ฮบฮฑแฝถ ฮณฯ…ฮฝฮฑแฟ–ฮบฮตฯ‚ ฮดฯฮฟ. แผก ฮผแฝฒฮฝ ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ แผ„ฯฮพฮฑฯƒฮฑ, ฯ„แฟ†ฯ‚ แฝ•ฯƒฯ„ฮตฯฮฟฮฝ ฮณฮตฮฝฮตแฟ‡ฯƒฮน ฯ€ฮญฮฝฯ„ฮต ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮท, ฯ„แฟ‡ ฮฟแฝ”ฮฝฮฟฮผฮฑ แผฆฮฝ ฮฃฮตฮผฮฏฯฮฑฮผฮนฯ‚, ฮฑแฝ•ฯ„ฮท ฮผแฝฒฮฝ แผ€ฯ€ฮตฮดฮญฮพฮฑฯ„ฮฟ ฯ‡ฯŽฮผฮฑฯ„ฮฑ แผ€ฮฝแฝฐ ฯ„แฝธ ฯ€ฮตฮดฮฏฮฟฮฝ แผฯŒฮฝฯ„ฮฑ แผ€ฮพฮนฮฟฮธฮญฮทฯ„ฮฑยท ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ ฮดแฝฒ แผฯŽฮธฮตฮต แฝ ฯ€ฮฟฯ„ฮฑฮผแฝธฯ‚ แผ€ฮฝแฝฐ ฯ„แฝธ ฯ€ฮตฮดฮฏฮฟฮฝ ฯ€แพถฮฝ ฯ€ฮตฮปฮฑฮณฮฏฮถฮตฮนฮฝ. 1.185. แผก ฮดแฝฒ ฮดแฝด ฮดฮตฯฯ„ฮตฯฮฟฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮท ฯ„ฮฑฯฯ„ฮทฯ‚ ฮฒฮฑฯƒฮฏฮปฮตฮนฮฑ, ฯ„แฟ‡ ฮฟแฝ”ฮฝฮฟฮผฮฑ แผฆฮฝ ฮฮฏฯ„ฯ‰ฮบฯฮนฯ‚, ฮฑแฝ•ฯ„ฮท ฮดแฝฒ ฯƒฯ…ฮฝฮตฯ„ฯ‰ฯ„ฮญฯฮท ฮณฮตฮฝฮฟฮผฮญฮฝฮท ฯ„แฟ†ฯ‚ ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ แผ€ฯฮพฮฌฯƒฮทฯ‚ ฯ„ฮฟแฟฆฯ„ฮฟ ฮผแฝฒฮฝ ฮผฮฝฮทฮผฯŒฯƒฯ…ฮฝฮฑ แผฮปฮฏฯ€ฮตฯ„ฮฟ ฯ„แฝฐ แผฮณแฝผ แผ€ฯ€ฮทฮณฮฎฯƒฮฟฮผฮฑฮน, ฯ„ฮฟแฟฆฯ„ฮฟ ฮดแฝฒ ฯ„แฝดฮฝ ฮœฮฎฮดฯ‰ฮฝ แฝฯแฟถฯƒฮฑ แผ€ฯฯ‡แฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฯ„ฮต ฮบฮฑแฝถ ฮฟแฝฮบ แผ€ฯ„ฯฮตฮผฮฏฮถฮฟฯ…ฯƒฮฑฮฝ, แผ€ฮปฮปสผ แผ„ฮปฮปฮฑ ฯ„ฮต แผ€ฯฮฑฮนฯฮทฮผฮญฮฝฮฑ แผ„ฯƒฯ„ฮตฮฑ ฮฑแฝฯ„ฮฟแฟ–ฯƒฮน, แผฮฝ ฮดแฝฒ ฮดแฝด ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮฮฏฮฝฮฟฮฝ, ฯ€ฯฮฟฮตฯ†ฯ…ฮปฮฌฮพฮฑฯ„ฮฟ แฝ…ฯƒฮฑ แผฮดฯฮฝฮฑฯ„ฮฟ ฮผฮฌฮปฮนฯƒฯ„ฮฑ. ฯ€ฯแฟถฯ„ฮฑ ฮผแฝฒฮฝ ฯ„แฝธฮฝ ฮ•แฝฯ†ฯฮฎฯ„ฮทฮฝ ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ แฟฅฮญฮฟฮฝฯ„ฮฑ ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ แผฐฮธฯฮฝ, แฝ…ฯ‚ ฯƒฯ†ฮน ฮดฮนแฝฐ ฯ„แฟ†ฯ‚ ฯ€ฯŒฮปฮนฮฟฯ‚ ฮผฮญฯƒฮทฯ‚ แฟฅฮญฮตฮน, ฯ„ฮฟแฟฆฯ„ฮฟฮฝ แผ„ฮฝฯ‰ฮธฮตฮฝ ฮดฮนฯŽฯฯ…ฯ‡ฮฑฯ‚ แฝ€ฯฯฮพฮฑฯƒฮฑ ฮฟแฝ•ฯ„ฯ‰ ฮดฮฎ ฯ„ฮน แผฯ€ฮฟฮฏฮทฯƒฮต ฯƒฮบฮฟฮปฮนแฝธฮฝ แฝฅฯƒฯ„ฮต ฮดแฝด ฯ„ฯแฝถฯ‚ แผฯ‚ ฯ„แฟถฮฝ ฯ„ฮนฮฝฮฑ ฮบฯ‰ฮผฮญฯ‰ฮฝ ฯ„แฟถฮฝ แผฮฝ ฯ„แฟ‡ แผˆฯƒฯƒฯ…ฯฮฏแฟƒ แผ€ฯ€ฮนฮบฮฝฮญฮตฯ„ฮฑฮน แฟฅฮญฯ‰ฮฝยท ฯ„แฟ‡ ฮดแฝฒ ฮบฯŽฮผแฟƒ ฮฟแฝ”ฮฝฮฟฮผฮฑ แผฯƒฯ„ฮฏ, แผฯ‚ ฯ„แฝดฮฝ แผ€ฯ€ฮนฮบฮฝฮญฮตฯ„ฮฑฮน แฝ ฮ•แฝฯ†ฯฮฎฯ„ฮทฯ‚, แผˆฯฮดฮญฯฮนฮบฮบฮฑ. ฮบฮฑแฝถ ฮฝแฟฆฮฝ ฮฟแผณ แผ‚ฮฝ ฮบฮฟฮผฮฏฮถฯ‰ฮฝฯ„ฮฑฮน แผ€ฯ€แฝธ ฯ„แฟ†ฯƒฮดฮต ฯ„แฟ†ฯ‚ ฮธฮฑฮปฮฌฯƒฯƒฮทฯ‚ แผฯ‚ ฮ’ฮฑฮฒฯ…ฮปแฟถฮฝฮฑ, ฮบฮฑฯ„ฮฑฯ€ฮปฮญฮฟฮฝฯ„ฮตฯ‚ ฯ„แฝธฮฝ ฮ•แฝฯ†ฯฮฎฯ„ฮทฮฝ ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ ฯ„ฯฮฏฯ‚ ฯ„ฮต แผฯ‚ ฯ„แฝดฮฝ ฮฑแฝฯ„แฝดฮฝ ฯ„ฮฑฯฯ„ฮทฮฝ ฮบฯŽฮผฮทฮฝ ฯ€ฮฑฯฮฑฮณฮฏฮฝฮฟฮฝฯ„ฮฑฮน ฮบฮฑแฝถ แผฮฝ ฯ„ฯฮนฯƒแฝถ แผกฮผฮญฯแฟƒฯƒฮน. ฯ„ฮฟแฟฆฯ„ฮฟ ฮผแฝฒฮฝ ฮดแฝด ฯ„ฮฟฮนฮฟแฟฆฯ„ฮฟฮฝ แผฯ€ฮฟฮฏฮทฯƒฮต, ฯ‡แฟถฮผฮฑ ฮดแฝฒ ฯ€ฮฑฯฮญฯ‡ฯ‰ฯƒฮต ฯ€ฮฑฯสผ แผ‘ฮบฮฌฯ„ฮตฯฮฟฮฝ ฯ„ฮฟแฟฆ ฯ€ฮฟฯ„ฮฑฮผฮฟแฟฆ ฯ„แฝธ ฯ‡ฮตแฟ–ฮปฮฟฯ‚ แผ„ฮพฮนฮฟฮฝ ฮธฯŽฮผฮฑฯ„ฮฟฯ‚ ฮผฮญฮณฮฑฮธฮฟฯ‚ ฮบฮฑแฝถ แฝ•ฯˆฮฟฯ‚ แฝ…ฯƒฮฟฮฝ ฯ„ฮน แผฯƒฯ„ฮฏ. ฮบฮฑฯ„ฯฯ€ฮตฯฮธฮต ฮดแฝฒ ฯ€ฮฟฮปฮปแฟท ฮ’ฮฑฮฒฯ…ฮปแฟถฮฝฮฟฯ‚ แฝคฯฯ…ฯƒฯƒฮต แผ”ฮปฯ…ฯ„ฯฮฟฮฝ ฮปฮฏฮผฮฝแฟƒ, แฝ€ฮปฮฏฮณฮฟฮฝ ฯ„ฮน ฯ€ฮฑฯฮฑฯ„ฮตฮฏฮฝฮฟฯ…ฯƒฮฑ แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฯ€ฮฟฯ„ฮฑฮผฮฟแฟฆ, ฮฒฮฌฮธฮฟฯ‚ ฮผแฝฒฮฝ แผฯ‚ ฯ„แฝธ แฝ•ฮดฯ‰ฯ ฮฑแผฐฮตแฝถ แฝ€ฯฯฯƒฯƒฮฟฯ…ฯƒฮฑ, ฮตแฝ–ฯฮฟฯ‚ ฮดแฝฒ ฯ„แฝธ ฯ€ฮตฯฮฏฮผฮตฯ„ฯฮฟฮฝ ฮฑแฝฯ„ฮฟแฟฆ ฯ€ฮฟฮนฮตแฟฆฯƒฮฑ ฮตแผดฮบฮฟฯƒฮฏ ฯ„ฮต ฮบฮฑแฝถ ฯ„ฮตฯ„ฯฮฑฮบฮฟฯƒฮฏฯ‰ฮฝ ฯƒฯ„ฮฑฮดฮฏฯ‰ฮฝยท ฯ„แฝธฮฝ ฮดแฝฒ แฝ€ฯฯ…ฯƒฯƒฯŒฮผฮตฮฝฮฟฮฝ ฯ‡ฮฟแฟฆฮฝ แผฮบ ฯ„ฮฟฯฯ„ฮฟฯ… ฯ„ฮฟแฟฆ แฝ€ฯฯฮณฮผฮฑฯ„ฮฟฯ‚ แผ€ฮฝฮฑฮนฯƒฮฏฮผฮฟฯ… ฯ€ฮฑฯแฝฐ ฯ„แฝฐ ฯ‡ฮตฮฏฮปฮตฮฑ ฯ„ฮฟแฟฆ ฯ€ฮฟฯ„ฮฑฮผฮฟแฟฆ ฯ€ฮฑฯฮฑฯ‡ฮญฮฟฯ…ฯƒฮฑ. แผฯ€ฮตฮฏฯ„ฮต ฮดฮญ ฮฟแผฑ แฝ€ฯฯŽฯฯ…ฮบฯ„ฮฟ, ฮปฮฏฮธฮฟฯ…ฯ‚ แผ€ฮณฮฑฮณฮฟฮผฮญฮฝฮท ฮบฯฮทฯ€แฟ–ฮดฮฑ ฮบฯฮบฮปแฟณ ฯ€ฮตฯแฝถ ฮฑแฝฯ„แฝดฮฝ แผคฮปฮฑฯƒฮต. แผฯ€ฮฟฮฏฮตฮต ฮดแฝฒ แผ€ฮผฯ†ฯŒฯ„ฮตฯฮฑ ฯ„ฮฑแฟฆฯ„ฮฑ, ฯ„ฯŒฮฝ ฯ„ฮต ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ ฯƒฮบฮฟฮปฮนแฝธฮฝ ฮบฮฑแฝถ ฯ„แฝธ แฝ„ฯฯ…ฮณฮผฮฑ ฯ€แพถฮฝ แผ•ฮปฮฟฯ‚, แฝกฯ‚ แฝ… ฯ„ฮต ฯ€ฮฟฯ„ฮฑฮผแฝธฯ‚ ฮฒฯฮฑฮดฯฯ„ฮตฯฮฟฯ‚ ฮตแผดฮท ฯ€ฮตฯแฝถ ฮบฮฑฮผฯ€แฝฐฯ‚ ฯ€ฮฟฮปฮปแฝฐฯ‚ แผ€ฮณฮฝฯฮผฮตฮฝฮฟฯ‚, ฮบฮฑแฝถ ฮฟแผฑ ฯ€ฮปฯŒฮฟฮน แผ”ฯ‰ฯƒฮน ฯƒฮบฮฟฮปฮนฮฟแฝถ แผฯ‚ ฯ„แฝดฮฝ ฮ’ฮฑฮฒฯ…ฮปแฟถฮฝฮฑ, แผ”ฮบ ฯ„ฮต ฯ„แฟถฮฝ ฯ€ฮปฯŒฯ‰ฮฝ แผฮบฮดฮญฮบฮทฯ„ฮฑฮน ฯ€ฮตฯฮฏฮฟฮดฮฟฯ‚ ฯ„แฟ†ฯ‚ ฮปฮฏฮผฮฝฮทฯ‚ ฮผฮฑฮบฯฮฎ. ฮบฮฑฯ„แฝฐ ฯ„ฮฟแฟฆฯ„ฮฟ ฮดแฝฒ แผฯฮณฮฌฮถฮตฯ„ฮฟ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฯ„แฟ‡ ฮฑแผต ฯ„ฮต แผฯƒฮฒฮฟฮปฮฑแฝถ แผฆฯƒฮฑฮฝ ฮบฮฑแฝถ ฯ„แฝฐ ฯƒฯฮฝฯ„ฮฟฮผฮฑ ฯ„แฟ†ฯ‚ แผฮบ ฮœฮฎฮดฯ‰ฮฝ แฝฮดฮฟแฟฆ, แผตฮฝฮฑ ฮผแฝด แผฯ€ฮนฮผฮนฯƒฮณฯŒฮผฮตฮฝฮฟฮน ฮฟแผฑ ฮœแฟ†ฮดฮฟฮน แผฮบฮผฮฑฮฝฮธฮฌฮฝฮฟฮนฮตฮฝ ฮฑแฝฯ„แฟ†ฯ‚ ฯ„แฝฐ ฯ€ฯฮฎฮณฮผฮฑฯ„ฮฑ.
1.199. 1 แฝ ฮดแฝฒ ฮดแฝด ฮฑแผดฯƒฯ‡ฮนฯƒฯ„ฮฟฯ‚ ฯ„แฟถฮฝ ฮฝฯŒฮผฯ‰ฮฝ แผฯƒฯ„แฝถ ฯ„ฮฟแฟ–ฯƒฮน ฮ’ฮฑฮฒฯ…ฮปฯ‰ฮฝฮฏฮฟฮนฯƒฮน แฝ…ฮดฮตยท ฮดฮตแฟ– ฯ€แพถฯƒฮฑฮฝ ฮณฯ…ฮฝฮฑแฟ–ฮบฮฑ แผฯ€ฮนฯ‡ฯ‰ฯฮฏฮทฮฝ แผฑฮถฮฟฮผฮญฮฝฮทฮฝ แผฯ‚ แผฑฯแฝธฮฝ แผˆฯ†ฯฮฟฮดฮฏฯ„ฮทฯ‚ แผ…ฯ€ฮฑฮพ แผฮฝ ฯ„แฟ‡ ฮถฯŒแฟƒ ฮผฮนฯ‡ฮธแฟ†ฮฝฮฑฮน แผ€ฮฝฮดฯแฝถ ฮพฮตฮฏฮฝแฟณ. ฯ€ฮฟฮปฮปฮฑแฝถ ฮดแฝฒ ฮบฮฑแฝถ ฮฟแฝฮบ แผ€ฮพฮนฮฟฯฮผฮตฮฝฮฑฮน แผ€ฮฝฮฑฮผฮฏฯƒฮณฮตฯƒฮธฮฑฮน ฯ„แฟ‡ฯƒฮน แผ„ฮปฮปแฟƒฯƒฮน, ฮฟแผทฮฑ ฯ€ฮปฮฟฯฯ„แฟณ แฝ‘ฯ€ฮตฯฯ†ฯฮฟฮฝฮญฮฟฯ…ฯƒฮฑฮน, แผฯ€แฝถ ฮถฮตฯ…ฮณฮญฯ‰ฮฝ แผฮฝ ฮบฮฑฮผฮฌฯแฟƒฯƒฮน แผฮปฮฌฯƒฮฑฯƒฮฑฮน ฯ€ฯแฝธฯ‚ ฯ„แฝธ แผฑฯแฝธฮฝ แผ‘ฯƒฯ„แพถฯƒฮนยท ฮธฮตฯฮฑฯ€ฮทฮฏฮท ฮดฮญ ฯƒฯ†ฮน แฝ„ฯ€ฮนฯƒฮธฮต แผ•ฯ€ฮตฯ„ฮฑฮน ฯ€ฮฟฮปฮปฮฎ. ฮฑแผฑ ฮดแฝฒ ฯ€ฮปฮตแฟฆฮฝฮตฯ‚ ฯ€ฮฟฮนฮตแฟฆฯƒฮน แฝงฮดฮตยท แผฮฝ ฯ„ฮตฮผฮญฮฝฮตฯŠ แผˆฯ†ฯฮฟฮดฮฏฯ„ฮทฯ‚ ฮบฮฑฯ„ฮญฮฑฯ„ฮฑฮน ฯƒฯ„ฮญฯ†ฮฑฮฝฮฟฮฝ ฯ€ฮตฯแฝถ ฯ„แฟ‡ฯƒฮน ฮบฮตฯ†ฮฑฮปแฟ‡ฯƒฮน แผ”ฯ‡ฮฟฯ…ฯƒฮฑฮน ฮธฯŽฮผฮนฮณฮณฮฟฯ‚ ฯ€ฮฟฮปฮปฮฑแฝถ ฮณฯ…ฮฝฮฑแฟ–ฮบฮตฯ‚ยท ฮฑแผณ ฮผแฝฒฮฝ ฮณแฝฐฯ ฯ€ฯฮฟฯƒฮญฯฯ‡ฮฟฮฝฯ„ฮฑฮน, ฮฑแผณ ฮดแฝฒ แผ€ฯ€ฮญฯฯ‡ฮฟฮฝฯ„ฮฑฮน. ฯƒฯ‡ฮฟฮนฮฝฮฟฯ„ฮตฮฝฮญฮตฯ‚ ฮดแฝฒ ฮดฮนฮญฮพฮฟฮดฮฟฮน ฯ€ฮฌฮฝฯ„ฮฑ ฯ„ฯฯŒฯ€ฮฟฮฝ แฝฮดแฟถฮฝ แผ”ฯ‡ฮฟฯ…ฯƒฮน ฮดฮนแฝฐ ฯ„แฟถฮฝ ฮณฯ…ฮฝฮฑฮนฮบแฟถฮฝ, ฮดฮนสผ แฝงฮฝ ฮฟแผฑ ฮพฮตแฟ–ฮฝฮฟฮน ฮดฮนฮตฮพฮนฯŒฮฝฯ„ฮตฯ‚ แผฮบฮปฮญฮณฮฟฮฝฯ„ฮฑฮนยท แผ”ฮฝฮธฮฑ แผฯ€ฮตแฝฐฮฝ แผตฮถฮทฯ„ฮฑฮน ฮณฯ…ฮฝฮฎ, ฮฟแฝ ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯ„ฮฑฮน แผฯ‚ ฯ„แฝฐ ฮฟแผฐฮบฮฏฮฑ แผค ฯ„ฮฏฯ‚ ฮฟแผฑ ฮพฮตฮฏฮฝฯ‰ฮฝ แผ€ฯฮณฯฯฮนฮฟฮฝ แผฮผฮฒฮฑฮปแฝผฮฝ แผฯ‚ ฯ„แฝฐ ฮณฮฟฯฮฝฮฑฯ„ฮฑ ฮผฮนฯ‡ฮธแฟ‡ แผ”ฮพฯ‰ ฯ„ฮฟแฟฆ แผฑฯฮฟแฟฆยท แผฮผฮฒฮฑฮปฯŒฮฝฯ„ฮฑ ฮดแฝฒ ฮดฮตแฟ– ฮตแผฐฯ€ฮตแฟ–ฮฝ ฯ„ฮฟฯƒฯŒฮฝฮดฮตยท โ€œแผฯ€ฮนฮบฮฑฮปฮญฯ‰ ฯ„ฮฟฮน ฯ„แฝดฮฝ ฮธฮตแฝธฮฝ ฮœฯฮปฮนฯ„ฯ„ฮฑ.โ€ ฮœฯฮปฮนฯ„ฯ„ฮฑ ฮดแฝฒ ฮบฮฑฮปฮญฮฟฯ…ฯƒฮน ฯ„แฝดฮฝ แผˆฯ†ฯฮฟฮดฮฏฯ„ฮทฮฝ แผˆฯƒฯƒฯฯฮนฮฟฮน. ฯ„แฝธ ฮดแฝฒ แผ€ฯฮณฯฯฮนฮฟฮฝ ฮผฮญฮณฮฑฮธฮฟฯ‚ แผฯƒฯ„แฝถ แฝ…ฯƒฮฟฮฝ แฝฆฮฝยท ฮฟแฝ ฮณแฝฐฯ ฮผแฝด แผ€ฯ€ฯŽฯƒฮทฯ„ฮฑฮนยท ฮฟแฝ ฮณฮฌฯ ฮฟแผฑ ฮธฮญฮผฮนฯ‚ แผฯƒฯ„ฮฏยท ฮณฮฏฮฝฮตฯ„ฮฑฮน ฮณแฝฐฯ แผฑฯแฝธฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ ฯ„แฝธ แผ€ฯฮณฯฯฮนฮฟฮฝ. ฯ„แฟท ฮดแฝฒ ฯ€ฯฯŽฯ„แฟณ แผฮผฮฒฮฑฮปฯŒฮฝฯ„ฮน แผ•ฯ€ฮตฯ„ฮฑฮน ฮฟแฝฮดแฝฒ แผ€ฯ€ฮฟฮดฮฟฮบฮนฮผแพท ฮฟแฝฮดฮญฮฝฮฑ. แผฯ€ฮตแฝฐฮฝ ฮดแฝฒ ฮผฮนฯ‡ฮธแฟ‡, แผ€ฯ€ฮฟฯƒฮนฯ‰ฯƒฮฑฮผฮญฮฝฮท ฯ„แฟ‡ ฮธฮตแฟท แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯ„ฮฑฮน แผฯ‚ ฯ„แฝฐ ฮฟแผฐฮบฮฏฮฑ, ฮบฮฑแฝถ ฯ„แฝ ฯ€แฝธ ฯ„ฮฟฯฯ„ฮฟฯ… ฮฟแฝฮบ ฮฟแฝ•ฯ„ฯ‰ ฮผฮญฮณฮฑ ฯ„ฮฏ ฮฟแผฑ ฮดฯŽฯƒฮตฮนฯ‚ แฝฅฯ‚ ฮผฮนฮฝ ฮปฮฌฮผฯˆฮตฮฑฮน. แฝ…ฯƒฯƒฮฑฮน ฮผฮญฮฝ ฮฝฯ…ฮฝ ฮตแผดฮดฮตฯŒฯ‚ ฯ„ฮต แผฯ€ฮฑฮผฮผฮญฮฝฮฑฮน ฮตแผฐฯƒแฝถ ฮบฮฑแฝถ ฮผฮตฮณฮฌฮธฮตฮฟฯ‚, ฯ„ฮฑฯ‡แฝบ แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮฟฮฝฯ„ฮฑฮน, แฝ…ฯƒฮฑฮน ฮดแฝฒ แผ„ฮผฮฟฯฯ†ฮฟฮน ฮฑแฝฯ„ฮญฯ‰ฮฝ ฮตแผฐฯƒฮฏ, ฯ‡ฯฯŒฮฝฮฟฮฝ ฯ€ฮฟฮปฮปแฝธฮฝ ฯ€ฯฮฟฯƒฮผฮญฮฝฮฟฯ…ฯƒฮน ฮฟแฝ ฮดฯ…ฮฝฮฌฮผฮตฮฝฮฑฮน ฯ„แฝธฮฝ ฮฝฯŒฮผฮฟฮฝ แผฮบฯ€ฮปแฟ†ฯƒฮฑฮนยท ฮบฮฑแฝถ ฮณแฝฐฯ ฯ„ฯฮนฮญฯ„ฮตฮฑ ฮบฮฑแฝถ ฯ„ฮตฯ„ฯฮฑฮญฯ„ฮตฮฑ ฮผฮตฯ„ฮตฮพฮญฯ„ฮตฯฮฑฮน ฯ‡ฯฯŒฮฝฮฟฮฝ ฮผฮญฮฝฮฟฯ…ฯƒฮน. แผฮฝฮนฮฑฯ‡แฟ‡ ฮดแฝฒ ฮบฮฑแฝถ ฯ„แฟ†ฯ‚ ฮšฯฯ€ฯฮฟฯ… แผฯƒฯ„แฝถ ฯ€ฮฑฯฮฑฯ€ฮปฮฎฯƒฮนฮฟฯ‚ ฯ„ฮฟฯฯ„แฟณ ฮฝฯŒฮผฮฟฯ‚.
2.29. แผ„ฮปฮปฮฟฯ… ฮดแฝฒ ฮฟแฝฮดฮตฮฝแฝธฯ‚ ฮฟแฝฮดแฝฒฮฝ แผฮดฯ…ฮฝฮฌฮผฮทฮฝ ฯ€ฯ…ฮธฮญฯƒฮธฮฑฮน. แผ€ฮปฮปแฝฐ ฯ„ฮฟฯƒฯŒฮฝฮดฮต ฮผแฝฒฮฝ แผ„ฮปฮปฮฟ แผฯ€แฝถ ฮผฮฑฮบฯฯŒฯ„ฮฑฯ„ฮฟฮฝ แผฯ€ฯ…ฮธฯŒฮผฮทฮฝ, ฮผฮญฯ‡ฯฮน ฮผแฝฒฮฝ แผ˜ฮปฮตฯ†ฮฑฮฝฯ„ฮฏฮฝฮทฯ‚ ฯ€ฯŒฮปฮนฮฟฯ‚ ฮฑแฝฯ„ฯŒฯ€ฯ„ฮทฯ‚ แผฮปฮธฯŽฮฝ, ฯ„แฝธ ฮดแฝฒ แผ€ฯ€แฝธ ฯ„ฮฟฯฯ„ฮฟฯ… แผ€ฮบฮฟแฟ‡ แผคฮดฮท แผฑฯƒฯ„ฮฟฯฮญฯ‰ฮฝ. แผ€ฯ€แฝธ แผ˜ฮปฮตฯ†ฮฑฮฝฯ„ฮฏฮฝฮทฯ‚ ฯ€ฯŒฮปฮนฮฟฯ‚ แผ„ฮฝฯ‰ แผฐฯŒฮฝฯ„ฮน แผ„ฮฝฮฑฮฝฯ„ฮตฯ‚ แผฯƒฯ„แฝถ ฯ‡ฯ‰ฯฮฏฮฟฮฝยท ฯ„ฮฑฯฯ„แฟƒ แฝฆฮฝ ฮดฮตแฟ– ฯ„แฝธ ฯ€ฮปฮฟแฟ–ฮฟฮฝ ฮดฮนฮฑฮดฮฎฯƒฮฑฮฝฯ„ฮฑฯ‚ แผ€ฮผฯ†ฮฟฯ„ฮญฯฯ‰ฮธฮตฮฝ ฮบฮฑฯ„ฮฌ ฯ€ฮตฯ ฮฒฮฟแฟฆฮฝ ฯ€ฮฟฯฮตฯฮตฯƒฮธฮฑฮนยท แผขฮฝ ฮดแฝฒ แผ€ฯ€ฮฟฯฯฮฑฮณแฟ‡ ฯ„แฝธ ฯ€ฮปฮฟแฟ–ฮฟฮฝ ฮฟแผดฯ‡ฮตฯ„ฮฑฮน ฯ†ฮตฯฯŒฮผฮตฮฝฮฟฮฝ แฝ‘ฯ€แฝธ แผฐฯƒฯ‡ฯฮฟฯ‚ ฯ„ฮฟแฟฆ แฟฅฯŒฮฟฯ…. ฯ„แฝธ ฮดแฝฒ ฯ‡ฯ‰ฯฮฏฮฟฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ แผฯƒฯ„แฝถ แผฯ€สผ แผกฮผฮญฯฮฑฯ‚ ฯ„ฮญฯƒฯƒฮตฯฮฑฯ‚ ฯ€ฮปฯŒฮฟฯ‚, ฯƒฮบฮฟฮปฮนแฝธฯ‚ ฮดแฝฒ ฯ„ฮฑฯฯ„แฟƒ ฮบฮฑฯ„ฮฌ ฯ€ฮตฯ แฝ ฮœฮฑฮฏฮฑฮฝฮดฯฮฟฯ‚ แผฯƒฯ„แฝถ แฝ ฮฮตแฟ–ฮปฮฟฯ‚ยท ฯƒฯ‡ฮฟแฟ–ฮฝฮฟฮน ฮดแฝฒ ฮดฯ…ฯŽฮดฮตฮบฮฑ ฮตแผฐฯƒแฝถ ฮฟแฝ—ฯ„ฮฟฮน ฯ„ฮฟแฝบฯ‚ ฮดฮตแฟ– ฯ„ฮฟฯฯ„แฟณ ฯ„แฟท ฯ„ฯฯŒฯ€แฟณ ฮดฮนฮตฮบฯ€ฮปแฟถฯƒฮฑฮน. ฮบฮฑแฝถ แผ”ฯ€ฮตฮนฯ„ฮฑ แผ€ฯ€ฮฏฮพฮตฮฑฮน แผฯ‚ ฯ€ฮตฮดฮฏฮฟฮฝ ฮปฮตแฟ–ฮฟฮฝ, แผฮฝ ฯ„แฟท ฮฝแฟ†ฯƒฮฟฮฝ ฯ€ฮตฯฮนฯฯฮญฮตฮน แฝ ฮฮตแฟ–ฮปฮฟฯ‚ยท ฮคฮฑฯ‡ฮฟฮผฯˆแฝผ ฮฟแฝ”ฮฝฮฟฮผฮฑ ฮฑแฝฯ„แฟ‡ แผฯƒฯ„ฮน. ฮฟแผฐฮบฮญฮฟฯ…ฯƒฮน ฮดแฝฒ ฯ„แฝฐ แผ€ฯ€แฝธ แผ˜ฮปฮตฯ†ฮฑฮฝฯ„ฮฏฮฝฮทฯ‚ แผ„ฮฝฯ‰ ฮ‘แผฐฮธฮฏฮฟฯ€ฮตฯ‚ แผคฮดฮท ฮบฮฑแฝถ ฯ„แฟ†ฯ‚ ฮฝฮฎฯƒฮฟฯ… ฯ„แฝธ แผฅฮผฮนฯƒฯ…, ฯ„แฝธ ฮดแฝฒ แผฅฮผฮนฯƒฯ… ฮ‘แผฐฮณฯฯ€ฯ„ฮนฮฟฮน. แผ”ฯ‡ฮตฯ„ฮฑฮน ฮดแฝฒ ฯ„แฟ†ฯ‚ ฮฝฮฎฯƒฮฟฯ… ฮปฮฏฮผฮฝฮทฮฝ ฮผฮตฮณฮฌฮปฮท, ฯ„แฝดฮฝ ฯ€ฮญฯฮนฮพ ฮฝฮฟฮผฮฌฮดฮตฯ‚ ฮ‘แผฐฮธฮฏฮฟฯ€ฮตฯ‚ ฮฝฮญฮผฮฟฮฝฯ„ฮฑฮนยท ฯ„แฝดฮฝ ฮดฮนฮตฮบฯ€ฮปฯŽฯƒฮฑฯ‚ แผฯ‚ ฯ„ฮฟแฟฆ ฮฮตฮฏฮปฮฟฯ… ฯ„แฝธ แฟฅฮญฮตฮธฯฮฟฮฝ แผฅฮพฮตฮนฯ‚, ฯ„แฝธ แผฯ‚ ฯ„แฝดฮฝ ฮปฮฏฮผฮฝฮทฮฝ ฯ„ฮฑฯฯ„ฮทฮฝ แผฮบฮดฮนฮดฮฟแฟ–. ฮบฮฑแฝถ แผ”ฯ€ฮตฮนฯ„ฮฑ แผ€ฯ€ฮฟฮฒแฝฐฯ‚ ฯ€ฮฑฯแฝฐ ฯ„แฝธฮฝ ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ แฝฮดฮฟฮนฯ€ฮฟฯฮฏฮทฮฝ ฯ€ฮฟฮนฮฎฯƒฮตฮฑฮน แผกฮผฮตฯฮญฯ‰ฮฝ ฯ„ฮตฯƒฯƒฮตฯฮฌฮบฮฟฮฝฯ„ฮฑยท ฯƒฮบฯŒฯ€ฮตฮปฮฟฮฏ ฯ„ฮต ฮณแฝฐฯ แผฮฝ ฯ„แฟท ฮฮตฮฏฮปแฟณ แฝ€ฮพฮญฮตฯ‚ แผ€ฮฝฮญฯ‡ฮฟฯ…ฯƒฮน ฮบฮฑแฝถ ฯ‡ฮฟฮนฯฮฌฮดฮตฯ‚ ฯ€ฮฟฮปฮปฮฑฮฏ ฮตแผฐฯƒฮน, ฮดฮนสผ แฝงฮฝ ฮฟแฝฮบ ฮฟแผทฮฌ ฯ„ฮต แผฯƒฯ„แฝถ ฯ€ฮปฮญฮตฮนฮฝ. ฮดฮนฮตฮพฮตฮปฮธแฝผฮฝ ฮดแฝฒ แผฮฝ ฯ„แฟ‡ฯƒฮน ฯ„ฮตฯƒฯƒฮตฯฮฌฮบฮฟฮฝฯ„ฮฑ แผกฮผฮญฯแฟƒฯƒฮน ฯ„ฮฟแฟฆฯ„ฮฟ ฯ„แฝธ ฯ‡ฯ‰ฯฮฏฮฟฮฝ, ฮฑแฝ–ฯ„ฮนฯ‚ แผฯ‚ แผ•ฯ„ฮตฯฮฟฮฝ ฯ€ฮปฮฟแฟ–ฮฟฮฝ แผฯƒฮฒแฝฐฯ‚ ฮดฯ…ฯŽฮดฮตฮบฮฑ แผกฮผฮญฯฮฑฯ‚ ฯ€ฮปฮตฯฯƒฮตฮฑฮน, ฮบฮฑแฝถ แผ”ฯ€ฮตฮนฯ„ฮฑ แผฅฮพฮตฮนฯ‚ แผฯ‚ ฯ€ฯŒฮปฮนฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฯ„แฟ‡ ฮฟแฝ”ฮฝฮฟฮผฮฑ แผฯƒฯ„แฝถ ฮœฮตฯฯŒฮทยท ฮปฮญฮณฮตฯ„ฮฑฮน ฮดแฝฒ ฮฑแฝ•ฯ„ฮท แผก ฯ€ฯŒฮปฮนฯ‚ ฮตแผถฮฝฮฑฮน ฮผฮทฯ„ฯฯŒฯ€ฮฟฮปฮนฯ‚ ฯ„แฟถฮฝ แผ„ฮปฮปฯ‰ฮฝ ฮ‘แผฐฮธฮนฯŒฯ€ฯ‰ฮฝ. ฮฟแผฑ ฮดสผ แผฮฝ ฯ„ฮฑฯฯ„แฟƒ ฮ”ฮฏฮฑ ฮธฮตแฟถฮฝ ฮบฮฑแฝถ ฮ”ฮนฯŒฮฝฯ…ฯƒฮฟฮฝ ฮผฮฟฯฮฝฮฟฯ…ฯ‚ ฯƒฮญฮฒฮฟฮฝฯ„ฮฑฮน, ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚ ฯ„ฮต ฮผฮตฮณฮฌฮปฯ‰ฯ‚ ฯ„ฮนฮผแฟถฯƒฮน, ฮบฮฑฮฏ ฯƒฯ†ฮน ฮผฮฑฮฝฯ„ฮฎฮนฮฟฮฝ ฮ”ฮนแฝธฯ‚ ฮบฮฑฯ„ฮญฯƒฯ„ฮทฮบฮตยท ฯƒฯ„ฯฮฑฯ„ฮตฯฮฟฮฝฯ„ฮฑฮน ฮดแฝฒ แผฯ€ฮตฮฌฮฝ ฯƒฯ†ฮตฮฑฯ‚ แฝ ฮธฮตแฝธฯ‚ ฮฟแฝ—ฯ„ฮฟฯ‚ ฮบฮตฮปฮตฯแฟƒ ฮดฮนแฝฐ ฮธฮตฯƒฯ€ฮนฯƒฮผฮฌฯ„ฯ‰ฮฝ, ฮบฮฑแฝถ ฯ„แฟ‡ แผ‚ฮฝ ฮบฮตฮปฮตฯแฟƒ, แผฮบฮตแฟ–ฯƒฮต.
4.5. แฝฃฯ‚ ฮดแฝฒ ฮฃฮบฯฮธฮฑฮน ฮปฮญฮณฮฟฯ…ฯƒฮน, ฮฝฮตฯŽฯ„ฮฑฯ„ฮฟฮฝ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ แผฮธฮฝฮญฯ‰ฮฝ ฮตแผถฮฝฮฑฮน ฯ„แฝธ ฯƒฯ†ฮญฯ„ฮตฯฮฟฮฝ, ฯ„ฮฟแฟฆฯ„ฮฟ ฮดแฝฒ ฮณฮตฮฝฮญฯƒฮธฮฑฮน แฝงฮดฮต. แผ„ฮฝฮดฯฮฑ ฮณฮตฮฝฮญฯƒฮธฮฑฮน ฯ€ฯแฟถฯ„ฮฟฮฝ แผฮฝ ฯ„แฟ‡ ฮณแฟ† ฯ„ฮฑฯฯ„แฟƒ แผฮฟฯฯƒแฟƒ แผฯฮฎฮผแฟณ ฯ„แฟณ ฮฟแฝ”ฮฝฮฟฮผฮฑ ฮตแผถฮฝฮฑฮน ฮคฮฑฯฮณฮนฯ„ฮฌฮฟฮฝยท ฯ„ฮฟแฟฆ ฮดแฝฒ ฮคฮฑฯฮณฮนฯ„ฮฌฮฟฯ… ฯ„ฮฟฯฯ„ฮฟฯ… ฯ„ฮฟแฝบฯ‚ ฯ„ฮฟฮบฮญฮฑฯ‚ ฮปฮญฮณฮฟฯ…ฯƒฮน ฮตแผถฮฝฮฑฮน, แผฮผฮฟแฝถ ฮผแฝฒฮฝ ฮฟแฝ ฯ€ฮนฯƒฯ„แฝฐ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚, ฮปฮญฮณฮฟฯ…ฯƒฮน ฮดสผ แฝฆฮฝ, ฮ”ฮฏฮฑ ฯ„ฮต ฮบฮฑแฝถ ฮ’ฮฟฯฯ…ฯƒฮธฮญฮฝฮตฮฟฯ‚ ฯ„ฮฟแฟฆ ฯ€ฮฟฯ„ฮฑฮผฮฟแฟฆ ฮธฯ…ฮณฮฑฯ„ฮญฯฮฑ. ฮณฮญฮฝฮตฮฟฯ‚ ฮผแฝฒฮฝ ฯ„ฮฟฮนฮฟฯฯ„ฮฟฯ… ฮดแฝด ฯ„ฮนฮฝฮฟฯ‚ ฮณฮตฮฝฮญฯƒฮธฮฑฮน ฯ„แฝธฮฝ ฮคฮฑฯฮณฮนฯ„ฮฌฮฟฮฝ, ฯ„ฮฟฯฯ„ฮฟฯ… ฮดแฝฒ ฮณฮตฮฝฮญฯƒฮธฮฑฮน ฯ€ฮฑแฟ–ฮดฮฑฯ‚ ฯ„ฯฮตแฟ–ฯ‚, ฮ›ฮนฯ€ฯŒฮพฮฑฯŠฮฝ ฮบฮฑแฝถ แผˆฯฯ€ฯŒฮพฮฑฯŠฮฝ ฮบฮฑแฝถ ฮฝฮตฯŽฯ„ฮฑฯ„ฮฟฮฝ ฮšฮฟฮปฮฌฮพฮฑฮนฮฝ. แผฯ€แฝถ ฯ„ฮฟฯฯ„ฯ‰ฮฝ แผ€ฯฯ‡ฯŒฮฝฯ„ฯ‰ฮฝ แผฮบ ฯ„ฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฯ†ฮตฯฮฟฮผฮญฮฝฮฑ ฯ‡ฯฯฯƒฮตฮฑ ฯ€ฮฟฮนฮฎฮผฮฑฯ„ฮฑ, แผ„ฯฮฟฯ„ฯฯŒฮฝ ฯ„ฮต ฮบฮฑแฝถ ฮถฯ…ฮณฯŒฮฝ ฮบฮฑแฝถ ฯƒฮฌฮณฮฑฯฮนฮฝ ฮบฮฑแฝถ ฯ†ฮนฮฌฮปฮทฮฝ, ฯ€ฮตฯƒฮตแฟ–ฮฝ แผฯ‚ ฯ„แฝดฮฝ ฮฃฮบฯ…ฮธฮนฮบฮฎฮฝยท ฮบฮฑแฝถ ฯ„แฟถฮฝ แผฐฮดฯŒฮฝฯ„ฮฑ ฯ€ฯแฟถฯ„ฮฟฮฝ ฯ„แฝธฮฝ ฯ€ฯฮตฯƒฮฒฯฯ„ฮฑฯ„ฮฟฮฝ แผ†ฯƒฯƒฮฟฮฝ แผฐฮญฮฝฮฑฮน ฮฒฮฟฯ…ฮปฯŒฮผฮตฮฝฮฟฮฝ ฮฑแฝฯ„แฝฐ ฮปฮฑฮฒฮตแฟ–ฮฝ, ฯ„แฝธฮฝ ฮดแฝฒ ฯ‡ฯฯ…ฯƒฯŒฮฝ แผฯ€ฮนฯŒฮฝฯ„ฮฟฯ‚ ฮบฮฑฮฏฮตฯƒฮธฮฑฮน. แผ€ฯ€ฮฑฮปฮปฮฑฯ‡ฮธฮญฮฝฯ„ฮฟฯ‚ ฮดแฝฒ ฯ„ฮฟฯฯ„ฮฟฯ… ฯ€ฯฮฟฯƒฮนฮญฮฝฮฑฮน ฯ„แฝธฮฝ ฮดฮตฯฯ„ฮตฯฮฟฮฝ, ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮฑแฝ–ฯ„ฮนฯ‚ ฯ„ฮฑแฝฯ„แฝฐ ฯ€ฮฟฮนฮญฮตฮนฮฝ. ฯ„ฮฟแฝบฯ‚ ฮผแฝฒฮฝ ฮดแฝด ฮบฮฑฮนฯŒฮผฮตฮฝฮฟฮฝ ฯ„แฝธฮฝ ฯ‡ฯฯ…ฯƒแฝธฮฝ แผ€ฯ€ฯŽฯƒฮฑฯƒฮธฮฑฮน, ฯ„ฯฮฏฯ„แฟณ ฮดแฝฒ ฯ„แฟท ฮฝฮตฯ‰ฯ„ฮฌฯ„แฟณ แผฯ€ฮตฮปฮธฯŒฮฝฯ„ฮน ฮบฮฑฯ„ฮฑฯƒฮฒแฟ†ฮฝฮฑฮน, ฮบฮฑแฝถ ฮผฮนฮฝ แผฮบฮตแฟ–ฮฝฮฟฮฝ ฮบฮฟฮผฮฏฯƒฮฑฮน แผฯ‚ แผ‘ฯ‰ฯ…ฯ„ฮฟแฟฆยท ฮบฮฑแฝถ ฯ„ฮฟแฝบฯ‚ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฮฟฯ…ฯ‚ แผ€ฮดฮตฮปฯ†ฮตฮฟแฝบฯ‚ ฯ€ฯแฝธฯ‚ ฯ„ฮฑแฟฆฯ„ฮฑ ฯƒฯ…ฮณฮณฮฝฯŒฮฝฯ„ฮฑฯ‚ ฯ„แฝดฮฝ ฮฒฮฑฯƒฮนฮปฮทฮฏฮทฮฝ ฯ€แพถฯƒฮฑฮฝ ฯ€ฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฯ„แฟท ฮฝฮตฯ‰ฯ„ฮฌฯ„แฟณ. 4.6. แผ€ฯ€แฝธ ฮผแฝฒฮฝ ฮดแฝด ฮ›ฮนฯ€ฮฟฮพฮฌฮนฮฟฯ‚ ฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚ ฯ„แฟถฮฝ ฮฃฮบฯ…ฮธฮญฯ‰ฮฝ ฮฟแผณ ฮ‘แฝฯ‡ฮฌฯ„ฮฑฮน ฮณฮญฮฝฮฟฯ‚ ฮบฮฑฮปฮญฮฟฮฝฯ„ฮฑฮน, แผ€ฯ€แฝธ ฮดแฝฒ ฯ„ฮฟแฟฆ ฮผฮญฯƒฮฟฯ… แผˆฯฯ€ฮฟฮพฮฌฮนฮฟฯ‚ ฮฟแผณ ฮšฮฑฯ„ฮฏฮฑฯฮฟฮฏ ฯ„ฮต ฮบฮฑแฝถ ฮคฯฮฌฯƒฯ€ฮนฮตฯ‚ ฮบฮฑฮปฮญฮฟฮฝฯ„ฮฑฮน, แผ€ฯ€แฝธ ฮดแฝฒ ฯ„ฮฟแฟฆ ฮฝฮตฯ‰ฯ„ฮฌฯ„ฮฟฯ… ฮฑแฝฯ„แฟถฮฝ ฯ„ฮฟแฟฆ ฮฒฮฑฯƒฮนฮปฮญฮฟฯ‚ ฮฟแผณ ฮบฮฑฮปฮญฮฟฮฝฯ„ฮฑฮน ฮ ฮฑฯฮฑฮปฮฌฯ„ฮฑฮนยท ฯƒฯฮผฯ€ฮฑฯƒฮน ฮดแฝฒ ฮตแผถฮฝฮฑฮน ฮฟแฝ”ฮฝฮฟฮผฮฑ ฮฃฮบฮฟฮปฯŒฯ„ฮฟฯ…ฯ‚, ฯ„ฮฟแฟฆ ฮฒฮฑฯƒฮนฮปฮญฮฟฯ‚ แผฯ€ฯ‰ฮฝฯ…ฮผฮฏฮทฮฝ. ฮฃฮบฯฮธฮฑฯ‚ ฮดแฝฒ แผฮปฮปฮทฮฝฮตฯ‚ แฝ ฮฝฯŒฮผฮฑฯƒฮฑฮฝ. 4.7. ฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน ฮผฮญฮฝ ฮฝฯ…ฮฝ ฯƒฯ†ฮญฮฑฯ‚ แฝงฮดฮต ฮปฮญฮณฮฟฯ…ฯƒฮน ฮฟแผฑ ฮฃฮบฯฮธฮฑฮน, แผ”ฯ„ฮตฮฑ ฮดแฝฒ ฯƒฯ†ฮฏฯƒฮน แผฯ€ฮตฮฏฯ„ฮต ฮณฮตฮณฯŒฮฝฮฑฯƒฮน ฯ„แฝฐ ฯƒฯฮผฯ€ฮฑฮฝฯ„ฮฑ ฮปฮญฮณฮฟฯ…ฯƒฮน ฮตแผถฮฝฮฑฮน แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฯ€ฯฯŽฯ„ฮฟฯ… ฮฒฮฑฯƒฮนฮปฮญฮฟฯ‚ ฮคฮฑฯฮณฮนฯ„ฮฌฮฟฯ… แผฯ‚ ฯ„แฝดฮฝ ฮ”ฮฑฯฮตฮฏฮฟฯ… ฮดฮนฮฌฮฒฮฑฯƒฮนฮฝ ฯ„แฝดฮฝ แผฯ€แฝถ ฯƒฯ†ฮญฮฑฯ‚ ฯ‡ฮนฮปฮฏฯ‰ฮฝ ฮฟแฝ ฯ€ฮปฮญฯ‰ แผ€ฮปฮปแฝฐ ฯ„ฮฟฯƒฮฑแฟฆฯ„ฮฑ. ฯ„แฝธฮฝ ฮดแฝฒ ฯ‡ฯฯ…ฯƒฯŒฮฝ ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ แผฑฯแฝธฮฝ ฯ†ฯ…ฮปฮฌฯƒฯƒฮฟฯ…ฯƒฮน ฮฟแผฑ ฮฒฮฑฯƒฮนฮปฮญฮตฯ‚ แผฯ‚ ฯ„แฝฐ ฮผฮฌฮปฮนฯƒฯ„ฮฑ, ฮบฮฑแฝถ ฮธฯ…ฯƒฮฏแฟƒฯƒฮน ฮผฮตฮณฮฌฮปแฟƒฯƒฮน แผฑฮปฮฑฯƒฮบฯŒฮผฮตฮฝฮฟฮน ฮผฮตฯ„ฮญฯฯ‡ฮฟฮฝฯ„ฮฑฮน แผ€ฮฝแฝฐ ฯ€แพถฮฝ แผ”ฯ„ฮฟฯ‚. แฝƒฯ‚ ฮดสผ แผ‚ฮฝ แผ”ฯ‡ฯ‰ฮฝ ฯ„แฝธฮฝ ฯ‡ฯฯ…ฯƒแฝธฮฝ ฯ„แฝธฮฝ แผฑฯแฝธฮฝ แผฮฝ ฯ„แฟ‡ แฝฯฯ„แฟ‡ แฝ‘ฯ€ฮฑฮฏฮธฯฮนฮฟฯ‚ ฮบฮฑฯ„ฮฑฮบฮฟฮนฮผฮทฮธแฟ‡, ฮฟแฝ—ฯ„ฮฟฯ‚ ฮปฮญฮณฮตฯ„ฮฑฮน แฝ‘ฯ€แฝธ ฮฃฮบฯ…ฮธฮญฯ‰ฮฝ ฮฟแฝ ฮดฮนฮตฮฝฮนฮฑฯ…ฯ„ฮฏฮถฮตฮนฮฝ. ฮดฮฏฮดฮฟฯƒฮธฮฑฮน ฮดฮญ ฮฟแผฑ ฮดฮนแฝฐ ฯ„ฮฟแฟฆฯ„ฮฟ แฝ…ฯƒฮฑ แผ‚ฮฝ แผตฯ€ฯ€ฯ‰ แผฮฝ แผกฮผฮญฯแฟƒ ฮผฮนแฟ‡ ฯ€ฮตฯฮนฮตฮปฮฌฯƒแฟƒ ฮฑแฝฯ„แฝธฯ‚. ฯ„แฟ†ฯ‚ ฮดแฝฒ ฯ‡ฯŽฯฮทฯ‚ แผฮฟฯฯƒฮทฯ‚ ฮผฮตฮณฮฌฮปฮทฯ‚ ฯ„ฯฮนฯ†ฮฑฯƒฮฏฮฑฯ‚ ฯ„แฝฐฯ‚ ฮฒฮฑฯƒฮนฮปฮทฮฏฮฑฯ‚ ฯ„ฮฟแฟ–ฯƒฮน ฯ€ฮฑฮนฯƒแฝถ ฯ„ฮฟแฟ–ฯƒฮน แผ‘ฯ‰ฯ…ฯ„ฮฟแฟฆ ฮบฮฑฯ„ฮฑฯƒฯ„ฮฎฯƒฮฑฯƒฮธฮฑฮน ฮšฮฟฮปฮฌฮพฮฑฮนฮฝ, ฮบฮฑแฝถ ฯ„ฮฟฯ…ฯ„ฮญฯ‰ฮฝ ฮผฮฏฮฑฮฝ ฯ€ฮฟฮนแฟ†ฯƒฮฑฮน ฮผฮตฮณฮฏฯƒฯ„ฮทฮฝ, แผฮฝ ฯ„แฟ‡ ฯ„แฝธฮฝ ฯ‡ฯฯ…ฯƒแฝธฮฝ ฯ†ฯ…ฮปฮฌฯƒฯƒฮตฯƒฮธฮฑฮน. ฯ„แฝฐ ฮดแฝฒ ฮบฮฑฯ„ฯฯ€ฮตฯฮธฮต ฯ€ฯแฝธฯ‚ ฮฒฮฟฯฮญฮทฮฝ ฮปฮญฮณฮฟฯ…ฯƒฮน แผ„ฮฝฮตฮผฮฟฮฝ ฯ„แฟถฮฝ แฝ‘ฯ€ฮตฯฮฟฮฏฮบฯ‰ฮฝ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฮฟแฝฮบ ฮฟแผทแฝฐ ฯ„ฮต ฮตแผถฮฝฮฑฮน แผ”ฯ„ฮน ฯ€ฯฮฟฯƒฯ‰ฯ„ฮญฯฯ‰ ฮฟแฝ”ฯ„ฮต แฝฯแพถฮฝ ฮฟแฝ”ฯ„ฮต ฮดฮนฮตฮพฮนฮญฮฝฮฑฮน แฝ‘ฯ€แฝธ ฯ€ฯ„ฮตฯแฟถฮฝ ฮบฮตฯ‡ฯ…ฮผฮญฮฝฯ‰ฮฝยท ฯ€ฯ„ฮตฯแฟถฮฝ ฮณแฝฐฯ ฮบฮฑแฝถ ฯ„ฮฎฮฝ ฮณแฟ†ฮฝ ฮบฮฑแฝถ ฯ„แฝธฮฝ แผ ฮญฯฮฑ ฮตแผถฮฝฮฑฮน ฯ€ฮปฮญฮฟฮฝ, ฮบฮฑแฝถ ฯ„ฮฑแฟฆฯ„ฮฑ ฮตแผถฮฝฮฑฮน ฯ„แฝฐ แผ€ฯ€ฮฟฮบฮปฮทฮฏฮฟฮฝฯ„ฮฑ ฯ„แฝดฮฝ แฝ„ฯˆฮนฮฝ. 4.8. ฮฃฮบฯฮธฮฑฮน ฮผแฝฒฮฝ แฝงฮดฮต แฝ•ฯ€ฮตฯ ฯƒฯ†ฮญฯ‰ฮฝ ฯ„ฮต ฮฑแฝฯ„แฟถฮฝ ฮบฮฑแฝถ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฯ„แฟ†ฯ‚ ฮบฮฑฯ„ฯฯ€ฮตฯฮธฮต ฮปฮญฮณฮฟฯ…ฯƒฮน, แผ™ฮปฮปฮฎฮฝฯ‰ฮฝ ฮดแฝฒ ฮฟแผฑ ฯ„แฝธฮฝ ฮ ฯŒฮฝฯ„ฮฟฮฝ ฮฟแผฐฮบฮญฮฟฮฝฯ„ฮตฯ‚ แฝงฮดฮต. แผฉฯฮฑฮบฮปฮญฮฑ แผฮปฮฑฯฮฝฮฟฮฝฯ„ฮฑ ฯ„แฝฐฯ‚ ฮ“ฮทฯฯ…ฯŒฮฝฮตฯ‰ ฮฒฮฟแฟฆฯ‚ แผ€ฯ€ฮนฮบฮญฯƒฮธฮฑฮน แผฯ‚ ฮณแฟ†ฮฝ ฯ„ฮฑฯฯ„ฮทฮฝ แผฮฟแฟฆฯƒฮฑฮฝ แผฯฮฎฮผฮทฮฝ, แผฅฮฝฯ„ฮนฮฝฮฑ ฮฝแฟฆฮฝ ฮฃฮบฯฮธฮฑฮน ฮฝฮญฮผฮฟฮฝฯ„ฮฑฮน. ฮ“ฮทฯฯ…ฯŒฮฝฮตฮฑ ฮดแฝฒ ฮฟแผฐฮบฮญฮตฮนฮฝ แผ”ฮพฯ‰ ฯ„ฮฟแฟฆ ฮ ฯŒฮฝฯ„ฮฟฯ…, ฮบฮฑฯ„ฮฟฮนฮบฮทฮผฮญฮฝฮฟฮฝ ฯ„แฝดฮฝ แผฮปฮปฮทฮฝฮญฯ‚ ฮปฮญฮณฮฟฯ…ฯƒฮน แผ˜ฯฯฮธฮตฮนฮฑฮฝ ฮฝแฟ†ฯƒฮฟฮฝ ฯ„แฝดฮฝ ฯ€ฯแฝธฯ‚ ฮ“ฮฑฮดฮตฮฏฯฮฟฮนฯƒฮน ฯ„ฮฟแฟ–ฯƒฮน แผ”ฮพฯ‰ แผฉฯฮฑฮบฮปฮญฯ‰ฮฝ ฯƒฯ„ฮทฮปฮญฯ‰ฮฝ แผฯ€แฝถ ฯ„แฟท แฝจฮบฮตฮฑฮฝแฟท. ฯ„แฝธฮฝ ฮดแฝฒ แฝจฮบฮตฮฑฮฝแฝธฮฝ ฮปฯŒฮณแฟณ ฮผแฝฒฮฝ ฮปฮญฮณฮฟฯ…ฯƒฮน แผ€ฯ€แฝธ แผกฮปฮฏฮฟฯ… แผ€ฮฝฮฑฯ„ฮฟฮปฮญฯ‰ฮฝ แผ€ฯฮพฮฌฮผฮตฮฝฮฟฮฝ ฮณแฟ†ฮฝ ฯ€ฮตฯแฝถ ฯ€แพถฯƒฮฑฮฝ แฟฅฮญฮตฮนฮฝ, แผ”ฯฮณแฟณ ฮดแฝฒ ฮฟแฝฮบ แผ€ฯ€ฮฟฮดฮตฮนฮบฮฝแฟฆฯƒฮน. แผฮฝฮธฮตแฟฆฯ„ฮตฮฝ ฯ„ฯŒฮฝ แผฉฯฮฑฮบฮปฮญฮฑ แผ€ฯ€ฮนฮบฮญฯƒฮธฮฑฮน แผฯ‚ ฯ„แฝดฮฝ ฮฝแฟฆฮฝ ฮฃฮบฯ…ฮธฮฏฮทฮฝ ฯ‡ฯŽฯฮทฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ, ฮบฮฑแฝถ ฮบฮฑฯ„ฮฑฮปฮฑฮฒฮตแฟ–ฮฝ ฮณแฝฐฯ ฮฑแฝฯ„แฝธฮฝ ฯ‡ฮตฮนฮผแฟถฮฝฮฑ ฯ„ฮต ฮบฮฑแฝถ ฮบฯฯ…ฮผแฝธฮฝ, แผฯ€ฮตฮนฯฯ…ฯƒฮฌฮผฮตฮฝฮฟฮฝ ฯ„แฝดฮฝ ฮปฮตฮฟฮฝฯ„ฮญฮทฮฝ ฮบฮฑฯ„ฯ…ฯ€ฮฝแฟถฯƒฮฑฮน, ฯ„แฝฐฯ‚ ฮดแฝฒ ฮฟแผฑ แผตฯ€ฯ€ฮฟฯ…ฯ‚ ฯ„แฝฐฯ‚ 1 แฝ‘ฯ€แฝธ ฯ„ฮฟแฟฆ แผ…ฯฮผฮฑฯ„ฮฟฯ‚ ฮฝฮตฮผฮฟฮผฮญฮฝฮฑฯ‚ แผฮฝ ฯ„ฮฟฯฯ„แฟณ ฯ„แฟณ ฯ‡ฯฯŒฮฝแฟณ แผ€ฯ†ฮฑฮฝฮนฯƒฮธแฟ†ฮฝฮฑฮน ฮธฮตฮฏฮท ฯ„ฯฯ‡แฟƒ. 4.9. แฝฅฯ‚ ฮดสผ แผฮณฮตฯฮธแฟ†ฮฝฮฑฮน ฯ„แฝธฮฝ แผฉฯฮฑฮบฮปฮญฮฑ, ฮดฮฏฮถฮทฯƒฮธฮฑฮน, ฯ€ฮฌฮฝฯ„ฮฑ ฮดแฝฒ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ แผฯ€ฮตฮพฮตฮปฮธฯŒฮฝฯ„ฮฑ ฯ„ฮญฮปฮฟฯ‚ แผ€ฯ€ฮนฮบฮญฯƒฮธฮฑฮน แผฯ‚ ฯ„แฝดฮฝ แฝ™ฮปฮฑฮฏฮทฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ ฮณแฟ†ฮฝยท แผฮฝฮธฮฑแฟฆฯ„ฮฑ ฮดแฝฒ ฮฑแฝฯ„แฝธฮฝ ฮตแฝ‘ฯฮตแฟ–ฮฝ แผฮฝ แผ„ฮฝฯ„ฯแฟณ ฮผฮนฮพฮฟฯ€ฮฌฯฮธฮตฮฝฮฟฮฝ ฯ„ฮนฮฝฮฌ, แผ”ฯ‡ฮนฮดฮฝฮฑฮฝ ฮดฮนฯ†ฯ…ฮญฮฑ, ฯ„แฟ†ฯ‚ ฯ„แฝฐ ฮผแฝฒฮฝ แผ„ฮฝฯ‰ แผ€ฯ€แฝธ ฯ„แฟถฮฝ ฮณฮปฮฟฯ…ฯ„แฟถฮฝ ฮตแผถฮฝฮฑฮน ฮณฯ…ฮฝฮฑฮนฮบฯŒฯ‚, ฯ„แฝฐ ฮดแฝฒ แผ”ฮฝฮตฯฮธฮต แฝ„ฯ†ฮนฮฟฯ‚. แผฐฮดฯŒฮฝฯ„ฮฑ ฮดแฝฒ ฮบฮฑแฝถ ฮธฯ‰ฮผฮฌฯƒฮฑฮฝฯ„ฮฑ แผฯ€ฮตฮนฯฮญฯƒฮธฮฑฮน ฮผฮนฮฝ ฮตแผด ฮบฮฟฯ… แผดฮดฮฟฮน แผตฯ€ฯ€ฮฟฯ…ฯ‚ ฯ€ฮปฮฑฮฝฯ‰ฮผฮญฮฝฮฑฯ‚ยท ฯ„แฝดฮฝ ฮดแฝฒ ฯ†ฮฌฮฝฮฑฮน แผ‘ฯ‰ฯ…ฯ„ฮฎฮฝ แผ”ฯ‡ฮตฮนฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผ€ฯ€ฮฟฮดฯŽฯƒฮตฮนฮฝ แผฮบฮตฮฏฮฝแฟณ ฯ€ฯแฝถฮฝ แผข ฮฟแผฑ ฮผฮนฯ‡ฮธแฟ‡ยท ฯ„ฯŒ ฮดแฝฒ แผฉฯฮฑฮบฮปฮญฮฑ ฮผฮนฯ‡ฮธแฟ†ฮฝฮฑฮน แผฯ€แฝถ ฯ„แฟท ฮผฮนฯƒฮธแฟท ฯ„ฮฟฯฯ„แฟณ. ฮบฮตฮฏฮฝฮทฮฝ ฯ„ฮต ฮดแฝด แฝ‘ฯ€ฮตฯฮฒฮฌฮปฮปฮตฯƒฮธฮฑฮน ฯ„แฝดฮฝ แผ€ฯ€ฯŒฮดฮฟฯƒฮนฮฝ ฯ„แฟถฮฝ แผตฯ€ฯ€ฯ‰ฮฝ, ฮฒฮฟฯ…ฮปฮฟฮผฮญฮฝฮทฮฝ แฝกฯ‚ ฯ€ฮปฮตแฟ–ฯƒฯ„ฮฟฮฝ ฯ‡ฯฯŒฮฝฮฟฮฝ ฯƒฯ…ฮฝฮตแฟ–ฮฝฮฑฮน ฯ„แฟท แผฉฯฮฑฮบฮปฮตแฟ–, ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮบฮฟฮผฮนฯƒฮฌฮผฮตฮฝฮฟฮฝ แผฮธฮญฮปฮตฮนฮฝ แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯƒฮธฮฑฮนยท ฯ„ฮญฮปฮฟฯ‚ ฮดแฝฒ แผ€ฯ€ฮฟฮดฮนฮดฮฟแฟฆฯƒฮฑฮฝ ฮฑแฝฯ„แฝดฮฝ ฮตแผฐฯ€ฮตแฟ–ฮฝ แผฝฯ€ฯ€ฮฟฯ…ฯ‚ ฮผแฝฒฮฝ ฮดแฝด ฯ„ฮฑฯฯ„ฮฑฯ‚ แผ€ฯ€ฮนฮบฮฟฮผฮญฮฝฮฑฯ‚ แผฮฝฮธฮฌฮดฮต แผ”ฯƒฯ‰ฯƒฮฑ ฯ„ฮฟแฝถ แผฮณฯŽ, ฯƒแฟถฯƒฯ„ฯฮฌ ฯ„ฮต ฯƒแฝบ ฯ€ฮฑฯฮญฯƒฯ‡ฮตฯ‚ยท แผฮณแฝผ ฮณแฝฐฯ แผฮบ ฯƒฮตแฟฆ ฯ„ฯฮตแฟ–ฯ‚ ฯ€ฮฑแฟ–ฮดฮฑฯ‚ แผ”ฯ‡ฯ‰. ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚, แผฯ€ฮตแฝฐฮฝ ฮณฮญฮฝฯ‰ฮฝฯ„ฮฑฮน ฯ„ฯฯŒฯ†ฮนฮตฯ‚, แฝƒ ฯ„ฮน ฯ‡ฯแฝด ฯ€ฮฟฮนฮญฮตฮนฮฝ, แผฮพฮทฮณฮญฮฟ ฯƒฯ, ฮตแผดฯ„ฮต ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑฯ„ฮฟฮนฮบฮฏฮถฯ‰ สฝฯ‡ฯŽฯฮทฯ‚ ฮณแฝฐฯ ฯ„แฟ†ฯƒฮดฮต แผ”ฯ‡ฯ‰ ฯ„แฝธ ฮบฯฮฌฯ„ฮฟฯ‚ ฮฑแฝ•ฯ„แผ  ฮตแผดฯ„ฮต แผ€ฯ€ฮฟฯ€ฮญฮผฯ€ฯ‰ ฯ€ฮฑฯแฝฐ ฯƒฮญ. ฯ„แฝดฮฝ ฮผแฝฒฮฝ ฮดแฝด ฯ„ฮฑแฟฆฯ„ฮฑ แผฯ€ฮตฮนฯฯ‰ฯ„แพถฮฝ, ฯ„แฝธฮฝ ฮดแฝฒ ฮปฮญฮณฮฟฯ…ฯƒฮน ฯ€ฯแฝธฯ‚ ฯ„ฮฑแฟฆฯ„ฮฑ ฮตแผฐฯ€ฮตแฟ–ฮฝ โ€œแผฯ€ฮตแฝฐฮฝ แผ€ฮฝฮดฯฯ‰ฮธฮญฮฝฯ„ฮฑฯ‚ แผดฮดแฟƒ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑแฟ–ฮดฮฑฯ‚, ฯ„ฮฌฮดฮต ฯ€ฮฟฮนฮตแฟฆฯƒฮฑ ฮฟแฝฮบ แผ‚ฮฝ แผฮผฮฑฯฯ„ฮฌฮฝฮฟฮนฯ‚ยท ฯ„แฝธฮฝ ฮผแฝฒฮฝ แผ‚ฮฝ แฝฯแพทฯ‚ ฮฑแฝฯ„แฟถฮฝ ฯ„ฯŒฮดฮต ฯ„แฝธ ฯ„ฯŒฮพฮฟฮฝ แฝงฮดฮต ฮดฮนฮฑฯ„ฮตฮนฮฝฯŒฮผฮตฮฝฮฟฮฝ ฮบฮฑแฝถ ฯ„แฟณ ฮถฯ‰ฯƒฯ„แฟ†ฯฮน ฯ„แฟทฮดฮต ฮบฮฑฯ„แฝฐ ฯ„ฮฌฮดฮต ฮถฯ‰ฮฝฮฝฯฮผฮตฮฝฮฟฮฝ, ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฮผแฝฒฮฝ ฯ„แฟ†ฯƒฮดฮต ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฮฟแผฐฮบฮฎฯ„ฮฟฯฮฑ ฯ€ฮฟฮนฮตแฟฆยท แฝƒฯ‚ ฮดสผ แผ‚ฮฝ ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฯ„แฟถฮฝ แผ”ฯฮณฯ‰ฮฝ ฯ„แฟถฮฝ แผฮฝฯ„ฮญฮปฮปฮฟฮผฮฑฮน ฮปฮตฮฏฯ€ฮทฯ„ฮฑฮน, แผ”ฮบฯ€ฮตฮผฯ€ฮต แผฮบ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚. ฮบฮฑแฝถ ฯ„ฮฑแฟฆฯ„ฮฑ ฯ€ฮฟฮนฮตแฟฆฯƒฮฑ ฮฑแฝฯ„ฮฎ ฯ„ฮต ฮตแฝฯ†ฯฮฑฮฝฮญฮฑฮน ฮบฮฑแฝถ ฯ„แฝฐ แผฮฝฯ„ฮตฯ„ฮฑฮปฮผฮญฮฝฮฑ ฯ€ฮฟฮนฮฎฯƒฮตฮนฯ‚.โ€ 4.10. ฯ„แฝธฮฝ ฮผแฝฒฮฝ ฮดแฝด ฮตแผฐฯฯฯƒฮฑฮฝฯ„ฮฑ ฯ„แฟถฮฝ ฯ„ฯŒฮพฯ‰ฮฝ ฯ„แฝธ แผ•ฯ„ฮตฯฮฟฮฝ สฝฮดฯฮฟ ฮณแฝฐฯ ฮดแฝด ฯ†ฮฟฯฮญฮตฮนฮฝ ฯ„ฮญฯ‰ฯ‚ แผฉฯฮฑฮบฮปฮญแผ€ ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮถฯ‰ฯƒฯ„แฟ†ฯฮฑ ฯ€ฯฮฟฮดฮญฮพฮฑฮฝฯ„ฮฑ, ฯ€ฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฯ„แฝธ ฯ„ฯŒฮพฮฟฮฝ ฯ„ฮต ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮถฯ‰ฯƒฯ„แฟ†ฯฮฑ แผ”ฯ‡ฮฟฮฝฯ„ฮฑ แผฯ€สผ แผ„ฮบฯฮทฯ‚ ฯ„แฟ†ฯ‚ ฯƒฯ…ฮผฮฒฮฟฮปแฟ†ฯ‚ ฯ†ฮนฮฌฮปฮทฮฝ ฯ‡ฯฯ…ฯƒฮญฮทฮฝ, ฮดฯŒฮฝฯ„ฮฑ ฮดแฝฒ แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯƒฮธฮฑฮน. ฯ„แฝดฮฝ ฮดสผ, แผฯ€ฮตแฝถ ฮฟแผฑ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ…ฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑแฟ–ฮดฮฑฯ‚ แผ€ฮฝฮดฯฯ‰ฮธแฟ†ฮฝฮฑฮน, ฯ„ฮฟแฟฆฯ„ฮฟ ฮผแฝฒฮฝ ฯƒฯ†ฮน ฮฟแฝฮฝฯŒฮผฮฑฯ„ฮฑ ฮธฮญฯƒฮธฮฑฮน, ฯ„แฟท ฮผแฝฒฮฝ แผˆฮณฮฌฮธฯ…ฯฯƒฮฟฮฝ ฮฑแฝฯ„แฟถฮฝ, ฯ„แฟท ฮดสผ แผ‘ฯ€ฮฟฮผฮญฮฝแฟณ ฮ“ฮตฮปฯ‰ฮฝฯŒฮฝ, ฮฃฮบฯฮธฮทฮฝ ฮดแฝฒ ฯ„แฟท ฮฝฮตฯ‰ฯ„ฮฌฯ„แฟณ, ฯ„ฮฟแฟฆฯ„ฮฟ ฮดแฝฒ ฯ„แฟ†ฯ‚ แผฯ€ฮนฯƒฯ„ฮฟฮปแฟ†ฯ‚ ฮผฮตฮผฮฝฮทฮผฮญฮฝฮทฮฝ ฮฑแฝฯ„แฝดฮฝ ฯ€ฮฟฮนแฟ†ฯƒฮฑฮน ฯ„ฮฌ แผฮฝฯ„ฮตฯ„ฮฑฮปฮผฮญฮฝฮฑ. ฮบฮฑแฝถ ฮดแฝด ฮดฯฮฟ ฮผแฝฒฮฝ ฮฟแผฑ ฯ„แฟถฮฝ ฯ€ฮฑฮฏฮดฯ‰ฮฝ, ฯ„ฯŒฮฝ ฯ„ฮต แผˆฮณฮฌฮธฯ…ฯฯƒฮฟฮฝ ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮ“ฮตฮปฯ‰ฮฝฯŒฮฝ, ฮฟแฝฮบ ฮฟแผตฮฟฯ…ฯ‚ ฯ„ฮต ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ…ฯ‚ แผฮพฮนฮบฮญฯƒฮธฮฑฮน ฯ€ฯแฝธฯ‚ ฯ„แฝธฮฝ ฯ€ฯฮฟฮบฮตฮฏฮผฮตฮฝฮฟฮฝ แผ„ฮตฮธฮปฮฟฮฝ, ฮฟแผดฯ‡ฮตฯƒฮธฮฑฮน แผฮบ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ แผฮบฮฒฮปฮทฮธฮญฮฝฯ„ฮฑฯ‚ แฝ‘ฯ€แฝธ ฯ„แฟ†ฯ‚ ฮณฮตฮนฮฝฮฑฮผฮญฮฝฮทฯ‚, ฯ„แฝธฮฝ ฮดแฝฒ ฮฝฮตฯŽฯ„ฮฑฯ„ฮฟฮฝ ฮฑแฝฯ„แฟถฮฝ ฮฃฮบฯฮธฮทฮฝ แผฯ€ฮนฯ„ฮตฮปฮญฯƒฮฑฮฝฯ„ฮฑ ฮบฮฑฯ„ฮฑฮผฮตแฟ–ฮฝฮฑฮน แผฮฝ ฯ„แฟ‡ ฯ‡ฯ‰ฯแฟ‡. ฮบฮฑแฝถ แผ€ฯ€แฝธ ฮผแฝฒฮฝ ฮฃฮบฯฮธฮตฯ‰ ฯ„ฮฟแฟฆ แผฉฯฮฑฮบฮปฮญฮฟฯ‚ ฮณฮตฮฝฮญฯƒฮธฮฑฮน ฯ„ฮฟแฝบฯ‚ ฮฑแผฐฮตแฝถ ฮฒฮฑฯƒฮนฮปฮญฮฑฯ‚ ฮณฮนฮฝฮฟฮผฮญฮฝฮฟฯ…ฯ‚ ฮฃฮบฯ…ฮธฮญฯ‰ฮฝ, แผ€ฯ€แฝธ ฮดแฝฒ ฯ„แฟ†ฯ‚ ฯ†ฮนฮฌฮปฮทฯ‚ แผ”ฯ„ฮน ฮบฮฑแฝถ แผฯ‚ ฯ„ฯŒฮดฮต ฯ†ฮนฮฌฮปฮฑฯ‚ แผฮบ ฯ„แฟถฮฝ ฮถฯ‰ฯƒฯ„ฮฎฯฯ‰ฮฝ ฯ†ฮฟฯฮญฮตฮนฮฝ ฮฃฮบฯฮธฮฑฯ‚ยท ฯ„แฝธ ฮดแฝด ฮผฮฟแฟฆฮฝฮฟฮฝ ฮผฮทฯ‡ฮฑฮฝฮฎฯƒฮฑฯƒฮธฮฑฮน ฯ„แฝดฮฝ ฮผฮทฯ„ฮญฯฮฑ ฮฃฮบฯฮธแฟƒ. 1 ฯ„ฮฑแฟฆฯ„ฮฑ ฮดแฝฒ แผ™ฮปฮปฮฎฮฝฯ‰ฮฝ ฮฟแผฑ ฯ„แฝธฮฝ ฮ ฯŒฮฝฯ„ฮฟฮฝ ฮฟแผฐฮบฮญฮฟฮฝฯ„ฮตฯ‚ ฮปฮญฮณฮฟฯ…ฯƒฮน. 4.11. แผ”ฯƒฯ„ฮน ฮดแฝฒ ฮบฮฑแฝถ แผ„ฮปฮปฮฟฯ‚ ฮปฯŒฮณฮฟฯ‚ แผ”ฯ‡ฯ‰ฮฝ แฝงฮดฮต, ฯ„แฟท ฮผฮฌฮปฮนฯƒฯ„ฮฑ ฮปฮตฮณฮฟฮผฮญฮฝแฟณ ฮฑแฝฯ„ฯŒฯ‚ ฯ€ฯฯŒฯƒฮบฮตฮนฮผฮฑฮน, ฮฃฮบฯฮธฮฑฯ‚ ฯ„ฮฟแฝบฯ‚ ฮฝฮฟฮผฮฌฮดฮฑฯ‚ ฮฟแผฐฮบฮญฮฟฮฝฯ„ฮฑฯ‚ แผฮฝ ฯ„แฟ‡ แผˆฯƒฮฏแฟƒ, ฯ€ฮฟฮปฮญฮผแฟณ ฯ€ฮนฮตฯƒฮธฮญฮฝฯ„ฮฑฯ‚ แฝ‘ฯ€แฝธ ฮœฮฑฯƒฯƒฮฑฮณฮตฯ„ฮญฯ‰ฮฝ, ฮฟแผดฯ‡ฮตฯƒฮธฮฑฮน ฮดฮนฮฑฮฒฮฌฮฝฯ„ฮฑฯ‚ ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ แผˆฯฮฌฮพฮทฮฝ แผฯ€แฝถ ฮณแฟ†ฮฝ ฯ„แฝดฮฝ ฮšฮนฮผฮผฮตฯฮฏฮทฮฝ สฝฯ„แฝดฮฝ ฮณแฝฐฯ ฮฝแฟฆฮฝ ฮฝฮญฮผฮฟฮฝฯ„ฮฑฮน ฮฃฮบฯฮธฮฑฮน, ฮฑแฝ•ฯ„ฮท ฮปฮญฮณฮตฯ„ฮฑฮน ฯ„แฝธ ฯ€ฮฑฮปฮฑฮนแฝธฮฝ ฮตแผถฮฝฮฑฮน ฮšฮนฮผฮผฮตฯฮฏฯ‰ฮฝฬ“, ฯ„ฮฟแฝบฯ‚ ฮดแฝฒ ฮšฮนฮผฮผฮตฯฮฏฮฟฯ…ฯ‚ แผฯ€ฮนฯŒฮฝฯ„ฯ‰ฮฝ ฮฃฮบฯ…ฮธฮญฯ‰ฮฝ ฮฒฮฟฯ…ฮปฮตฯฮตฯƒฮธฮฑฮน แฝกฯ‚ ฯƒฯ„ฯฮฑฯ„ฮฟแฟฆ แผฯ€ฮนฯŒฮฝฯ„ฮฟฯ‚ ฮผฮตฮณฮฌฮปฮฟฯ…, ฮบฮฑแฝถ ฮดแฝด ฯ„แฝฐฯ‚ ฮณฮฝฯŽฮผฮฑฯ‚ ฯƒฯ†ฮญฯ‰ฮฝ ฮบฮตฯ‡ฯ‰ฯฮนฯƒฮผฮญฮฝฮฑฯ‚, แผฮฝฯ„ฯŒฮฝฮฟฯ…ฯ‚ ฮผแฝฒฮฝ แผ€ฮผฯ†ฮฟฯ„ฮญฯฮฑฯ‚, แผ€ฮผฮตฮฏฮฝฯ‰ ฮดแฝฒ ฯ„แฝดฮฝ ฯ„แฟถฮฝ ฮฒฮฑฯƒฮนฮปฮญฯ‰ฮฝยท ฯ„แฝดฮฝ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮดแฝด ฯ„ฮฟแฟฆ ฮดฮฎฮผฮฟฯ… ฯ†ฮญฯฮตฮนฮฝ ฮณฮฝฯŽฮผฮทฮฝ แฝกฯ‚ แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯƒฮธฮฑฮน ฯ€ฯแฟ†ฮณฮผฮฑ ฮตแผดฮท ฮผฮทฮดแฝฒ ฯ€ฯแฝธ ฯƒฯ€ฮฟฮดฮฟแฟฆ ฮผฮญฮฝฮฟฮฝฯ„ฮฑฯ‚ ฮบฮนฮฝฮดฯ…ฮฝฮตฯฮตฮนฮฝ, ฯ„แฝดฮฝ ฮดแฝฒ ฯ„แฟถฮฝ ฮฒฮฑฯƒฮนฮปฮญฯ‰ฮฝ ฮดฮนฮฑฮผฮฌฯ‡ฮตฯƒฮธฮฑฮน ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฯ„ฮฟแฟ–ฯƒฮน แผฯ€ฮนฮฟแฟฆฯƒฮน. ฮฟแฝ”ฮบฯ‰ฮฝ ฮดแฝด แผฮธฮญฮปฮตฮนฮฝ ฯ€ฮตฮฏฮธฮตฯƒฮธฮฑฮน ฮฟแฝ”ฯ„ฮต ฯ„ฮฟแฟ–ฯƒฮน ฮฒฮฑฯƒฮนฮปฮตแฟฆฯƒฮน ฯ„แฝธฮฝ ฮดแฟ†ฮผฮฟฮฝ ฮฟแฝ”ฯ„ฮต ฯ„แฟท ฮดฮฎฮผแฟณ ฯ„ฮฟแฝบฯ‚ ฮฒฮฑฯƒฮนฮปฮญฮฑฯ‚ยท ฯ„ฮฟแฝบฯ‚ ฮผแฝฒฮฝ ฮดแฝด แผ€ฯ€ฮฑฮปฮปฮฌฯƒฯƒฮตฯƒฮธฮฑฮน ฮฒฮฟฯ…ฮปฮตฯฮตฯƒฮธฮฑฮน แผ€ฮผฮฑฯ‡ฮทฯ„แฝถ ฯ„แฝดฮฝ ฯ‡ฯ‰ฯแฟ†ฮฝ ฯ€ฮฑฯฮฑฮดฯŒฮฝฯ„ฮฑฯ‚ ฯ„ฮฟแฟ–ฯƒฮน แผฯ€ฮนฮฟแฟฆฯƒฮนยท ฯ„ฮฟแฟ–ฯƒฮน ฮดแฝฒ ฮฒฮฑฯƒฮนฮปฮตแฟฆฯƒฮน ฮดฯŒฮพฮฑฮน แผฮฝ ฯ„แฟ‡ แผ‘ฯ‰ฯ…ฯ„แฟถฮฝ ฮบฮตแฟ–ฯƒฮธฮฑฮน แผ€ฯ€ฮฟฮธฮฑฮฝฯŒฮฝฯ„ฮฑฯ‚ ฮผฮทฮดแฝฒ ฯƒฯ…ฮผฯ†ฮตฯฮณฮตฮนฮฝ ฯ„แฟท ฮดฮฎฮผแฟณ, ฮปฮฟฮณฮนฯƒฮฑฮผฮญฮฝฮฟฯ…ฯ‚ แฝ…ฯƒฮฑ ฯ„ฮต แผ€ฮณฮฑฮธแฝฐ ฯ€ฮตฯ€ฯŒฮฝฮธฮฑฯƒฮน ฮบฮฑแฝถ แฝ…ฯƒฮฑ ฯ†ฮตฯฮณฮฟฮฝฯ„ฮฑฯ‚ แผฮบ ฯ„แฟ†ฯ‚ ฯ€ฮฑฯ„ฯฮฏฮดฮฟฯ‚ ฮบฮฑฮบแฝฐ แผฯ€ฮฏฮดฮฟฮพฮฑ ฮบฮฑฯ„ฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮนฮฝ. แฝกฯ‚ ฮดแฝฒ ฮดฯŒฮพฮฑฮน ฯƒฯ†ฮน ฯ„ฮฑแฟฆฯ„ฮฑ, ฮดฮนฮฑฯƒฯ„ฮฌฮฝฯ„ฮฑฯ‚ ฮบฮฑแฝถ แผ€ฯฮนฮธฮผแฝธฮฝ แผดฯƒฮฟฯ…ฯ‚ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ…ฯ‚ ฮผฮฌฯ‡ฮตฯƒฮธฮฑฮน ฯ€ฯแฝธฯ‚ แผ€ฮปฮปฮฎฮปฮฟฯ…ฯ‚. ฮบฮฑแฝถ ฯ„ฮฟแฝบฯ‚ ฮผแฝฒฮฝ แผ€ฯ€ฮฟฮธฮฑฮฝฯŒฮฝฯ„ฮฑฯ‚ ฯ€ฮฌฮฝฯ„ฮฑฯ‚ แฝ‘ฯ€สผ แผ‘ฯ‰ฯ…ฯ„แฟถฮฝ ฮธฮฌฯˆฮฑฮน ฯ„แฝธฮฝ ฮดแฟ†ฮผฮฟฮฝ ฯ„แฟถฮฝ ฮšฮนฮผฮผฮตฯฮฏฯ‰ฮฝ ฯ€ฮฑฯแฝฐ ฯ€ฮฟฯ„ฮฑฮผแฝธฮฝ ฮคฯฯฮทฮฝ สฝฮบฮฑฮฏ ฯƒฯ†ฮตฯ‰ฮฝ แผ”ฯ„ฮน ฮดแฟ†ฮปฮฟฯ‚ แผฯƒฯ„แฝถ แฝ ฯ„ฮฌฯ†ฮฟฯƒฬ“, ฮธฮฌฯˆฮฑฮฝฯ„ฮฑฯ‚ ฮดแฝฒ ฮฟแฝ•ฯ„ฯ‰ ฯ„แฝดฮฝ แผ”ฮพฮฟฮดฮฟฮฝ แผฮบ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฯ€ฮฟฮนฮญฮตฯƒฮธฮฑฮนยท ฮฃฮบฯฮธฮฑฯ‚ ฮดแฝฒ แผฯ€ฮตฮปฮธฯŒฮฝฯ„ฮฑฯ‚ ฮปฮฑฮฒฮตแฟ–ฮฝ ฯ„แฝดฮฝ ฯ‡ฯŽฯฮทฮฝ แผฯฮฎฮผฮทฮฝ. 4.12. ฮบฮฑแฝถ ฮฝแฟฆฮฝ แผ”ฯƒฯ„ฮน ฮผแฝฒฮฝ แผฮฝ ฯ„แฟ‡ ฮฃฮบฯ…ฮธฮนฮบแฟ‡ ฮšฮนฮผฮผฮญฯฮนฮฑ ฯ„ฮตฮฏฯ‡ฮตฮฑ, แผ”ฯƒฯ„ฮน ฮดแฝฒ ฯ€ฮฟฯฮธฮผฮฎฮนฮฑ ฮšฮนฮผฮผฮญฯฮนฮฑ, แผ”ฯƒฯ„ฮน ฮดแฝฒ ฮบฮฑแฝถ ฯ‡ฯ‰ฯแฟ‡ ฮฟแฝ”ฮฝฮฟฮผฮฑ ฮšฮนฮผฮผฮตฯฮฏฮท, แผ”ฯƒฯ„ฮน ฮดแฝฒ ฮ’ฯŒฯƒฯ€ฮฟฯฮฟฯ‚ ฮšฮนฮผฮผฮญฯฮนฮฟฯ‚ ฮบฮฑฮปฮตฯŒฮผฮตฮฝฮฟฯ‚ยท ฯ†ฮฑฮฏฮฝฮฟฮฝฯ„ฮฑฮน ฮดแฝฒ ฮฟแผฑ ฮšฮนฮผฮผฮญฯฮนฮฟฮน ฯ†ฮตฯฮณฮฟฮฝฯ„ฮตฯ‚ แผฯ‚ ฯ„แฝดฮฝ แผˆฯƒฮฏฮทฮฝ ฯ„ฮฟแฝบฯ‚ ฮฃฮบฯฮธฮฑฯ‚ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฯ‡ฮตฯฯƒฯŒฮฝฮทฯƒฮฟฮฝ ฮบฯ„ฮฏฯƒฮฑฮฝฯ„ฮตฯ‚, แผฮฝ ฯ„แฟ‡ ฮฝแฟฆฮฝ ฮฃฮนฮฝฯŽฯ€ฮท ฯ€ฯŒฮปฮนฯ‚ แผ™ฮปฮปแฝฐฯ‚ ฮฟแผดฮบฮนฯƒฯ„ฮฑฮน. ฯ†ฮฑฮฝฮตฯฮฟแฝถ ฮดแฝฒ ฮตแผฐฯƒแฝถ ฮบฮฑแฝถ ฮฟแผฑ ฮฃฮบฯฮธฮฑฮน ฮดฮนฯŽฮพฮฑฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮบฮฑแฝถ แผฯƒฮฒฮฑฮปฯŒฮฝฯ„ฮตฯ‚ แผฯ‚ ฮณแฟ†ฮฝ ฯ„แฝดฮฝ ฮœฮทฮดฮนฮบแฝดฮฝ, แผฮผฮฑฯฯ„ฯŒฮฝฯ„ฮตฯ‚ ฯ„แฟ†ฯ‚ แฝฮดฮฟแฟฆยท ฮฟแผฑ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮšฮนฮผฮผฮญฯฮนฮฟฮน ฮฑแผฐฮตแฝถ ฯ„แฝดฮฝ ฯ€ฮฑฯแฝฐ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ แผ”ฯ†ฮตฯ…ฮณฮฟฮฝ, ฮฟแผฑ ฮดแฝฒ ฮฃฮบฯฮธฮฑฮน แผฮฝ ฮดฮตฮพฮนแฟ‡ ฯ„แฝธฮฝ ฮšฮฑฯฮบฮฑฯƒฮฟฮฝ แผ”ฯ‡ฮฟฮฝฯ„ฮตฯ‚ แผฮดฮฏฯ‰ฮบฮฟฮฝ แผฯ‚ ฮฟแฝ— แผฯƒฮญฮฒฮฑฮปฮฟฮฝ แผฯ‚ ฮณแฟ†ฮฝ ฯ„แฝดฮฝ ฮœฮทฮดฮนฮบฮฎฮฝ, แผฯ‚ ฮผฮตฯƒฯŒฮณฮฑฮนฮฑฮฝ ฯ„แฟ†ฯ‚ แฝฮดฮฟแฟฆ ฯ„ฯฮฑฯ†ฮธฮญฮฝฯ„ฮตฯ‚. ฮฟแฝ—ฯ„ฮฟฯ‚ ฮดแฝฒ แผ„ฮปฮปฮฟฯ‚ ฮพฯ…ฮฝแฝธฯ‚ แผ™ฮปฮปฮฎฮฝฯ‰ฮฝ ฯ„ฮต ฮบฮฑแฝถ ฮฒฮฑฯฮฒฮฌฯฯ‰ฮฝ ฮปฮตฮณฯŒฮผฮตฮฝฮฟฯ‚ ฮปฯŒฮณฮฟฯ‚ ฮตแผดฯฮทฯ„ฮฑฮน. 4.13. แผ”ฯ†ฮท ฮดแฝฒ แผˆฯฮนฯƒฯ„ฮญฮทฯ‚ แฝ ฮšฮฑฯ‹ฯƒฯ„ฯฮฟฮฒฮฏฮฟฯ… แผ€ฮฝแฝดฯ ฮ ฯฮฟฮบฮฟฮฝฮฝฮฎฯƒฮนฮฟฯ‚ ฯ€ฮฟฮนฮญฯ‰ฮฝ แผ”ฯ€ฮตฮฑ, แผ€ฯ€ฮนฮบฮญฯƒฮธฮฑฮน แผฯ‚ แผธฯƒฯƒฮทฮดฯŒฮฝฮฑฯ‚ ฯ†ฮฟฮนฮฒฯŒฮปฮฑฮผฯ€ฯ„ฮฟฯ‚ ฮณฮตฮฝฯŒฮผฮตฮฝฮฟฯ‚, แผธฯƒฯƒฮทฮดฯŒฮฝฯ‰ฮฝ ฮดแฝฒ แฝ‘ฯ€ฮตฯฮฟฮนฮบฮญฮตฮนฮฝ แผˆฯฮนฮผฮฑฯƒฯ€ฮฟแฝบฯ‚ แผ„ฮฝฮดฯฮฑฯ‚ ฮผฮฟฯ…ฮฝฮฟฯ†ฮธฮฌฮปฮผฮฟฯ…ฯ‚ แฝ•ฯ€ฮตฯ ฮดแฝฒ ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฯ„ฮฟแฝบฯ‚ ฯ‡ฯฯ…ฯƒฮฟฯ†ฯฮปฮฑฮบฮฑฯ‚ ฮณฯแฟฆฯ€ฮฑฯ‚, ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฮดแฝฒ ฯ„ฮฟแฝบฯ‚ แฝ™ฯ€ฮตฯฮฒฮฟฯฮญฮฟฯ…ฯ‚ ฮบฮฑฯ„ฮฎฮบฮฟฮฝฯ„ฮฑฯ‚ แผฯ€แฝถ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ. ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚ แฝฆฮฝ ฯ€ฮฌฮฝฯ„ฮฑฯ‚ ฯ€ฮปแฝดฮฝ แฝ™ฯ€ฮตฯฮฒฮฟฯฮญฯ‰ฮฝ, แผ€ฯฮพฮฌฮฝฯ„ฯ‰ฮฝ แผˆฯฮนฮผฮฑฯƒฯ€แฟถฮฝ, ฮฑแผฐฮตแฝถ ฯ„ฮฟแฟ–ฯƒฮน ฯ€ฮปฮทฯƒฮนฮฟฯ‡ฯŽฯฮฟฮนฯƒฮน แผฯ€ฮนฯ„ฮฏฮธฮตฯƒฮธฮฑฮน, ฮบฮฑแฝถ แฝ‘ฯ€แฝธ ฮผแฝฒฮฝ แผˆฯฮนฮผฮฑฯƒฯ€แฟถฮฝ แผฮพฯ‰ฮธฮญฮตฯƒฮธฮฑฮน แผฮบ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ แผธฯƒฯƒฮทฮดฯŒฮฝฮฑฯ‚, แฝ‘ฯ€แฝธ ฮดแฝฒ แผธฯƒฯƒฮทฮดฯŒฮฝฯ‰ฮฝ ฮฃฮบฯฮธฮฑฯ‚, ฮšฮนฮผฮผฮตฯฮฏฮฟฯ…ฯ‚ ฮดแฝฒ ฮฟแผฐฮบฮญฮฟฮฝฯ„ฮฑฯ‚ แผฯ€แฝถ ฯ„แฟ‡ ฮฝฮฟฯ„ฮฏแฟƒ ฮธฮฑฮปฮฌฯƒฯƒแฟƒ แฝ‘ฯ€แฝธ ฮฃฮบฯ…ฮธฮญฯ‰ฮฝ ฯ€ฮนฮตฮถฮฟฮผฮญฮฝฮฟฯ…ฯ‚ แผฮบฮปฮตฮฏฯ€ฮตฮนฮฝ ฯ„แฝดฮฝ ฯ‡ฯŽฯฮทฮฝ. ฮฟแฝ•ฯ„ฯ‰ ฮฟแฝฮดแฝฒ ฮฟแฝ—ฯ„ฮฟฯ‚ ฯƒฯ…ฮผฯ†ฮญฯฮตฯ„ฮฑฮน ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ ฯ‡ฯŽฯฮทฯ‚ ฯ„ฮฑฯฯ„ฮทฯ‚ ฮฃฮบฯฮธแฟƒฯƒฮน.
4.37. ฮ ฮญฯฯƒฮฑฮน ฮฟแผฐฮบฮญฮฟฯ…ฯƒฮน ฮบฮฑฯ„ฮฎฮบฮฟฮฝฯ„ฮตฯ‚ แผฯ€แฝถ ฯ„แฝดฮฝ ฮฝฮฟฯ„ฮฏฮทฮฝ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ ฯ„แฝดฮฝ, แผ˜ฯฯ…ฮธฯแฝดฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ, ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฮดแฝฒ แฝ‘ฯ€ฮตฯฮฟฮนฮบฮญฮฟฯ…ฯƒฮน ฯ€ฯแฝธฯ‚ ฮฒฮฟฯฮญฮทฮฝ แผ„ฮฝฮตฮผฮฟฮฝ ฮœแฟ†ฮดฮฟฮน, ฮœฮฎฮดฯ‰ฮฝ ฮดแฝฒ ฮฃฮฌฯƒฯ€ฮตฮนฯฮตฯ‚, ฮฃฮฑฯƒฯ€ฮตฮฏฯฯ‰ฮฝ ฮดแฝฒ ฮšฯŒฮปฯ‡ฮฟฮน ฮบฮฑฯ„ฮฎฮบฮฟฮฝฯ„ฮตฯ‚ แผฯ€แฝถ ฯ„แฝดฮฝ ฮฒฮฟฯฮทฮฏฮทฮฝ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ, แผฯ‚ ฯ„แฝดฮฝ ฮฆแพถฯƒฮนฯ‚ ฯ€ฮฟฯ„ฮฑฮผแฝธฯ‚ แผฮบฮดฮนฮดฮฟแฟ–. ฯ„ฮฑแฟฆฯ„ฮฑ ฯ„ฮญฯƒฯƒฮตฯฮฑ แผ”ฮธฮฝฮตฮฑ ฮฟแผฐฮบฮญฮตฮน แผฮบ ฮธฮฑฮปฮฌฯƒฯƒฮทฯ‚ แผฯ‚ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ.
4.39. ฮฑแฝ•ฯ„ฮท ฮผฮญฮฝ ฮฝฯ…ฮฝ แผก แผ‘ฯ„ฮญฯฮท ฯ„แฟถฮฝ แผ€ฮบฯ„ฮญฯ‰ฮฝ, แผก ฮดแฝฒ ฮดแฝด แผ‘ฯ„ฮญฯฮท แผ€ฯ€แฝธ ฮ ฮตฯฯƒฮญฯ‰ฮฝ แผ€ฯฮพฮฑฮผฮญฮฝฮท ฯ€ฮฑฯฮฑฯ„ฮญฯ„ฮฑฯ„ฮฑฮน แผฯ‚ ฯ„แฝดฮฝ แผ˜ฯฯ…ฮธฯแฝดฮฝ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ, แผฅ ฯ„ฮต ฮ ฮตฯฯƒฮนฮบแฝด ฮบฮฑแฝถ แผ€ฯ€แฝธ ฯ„ฮฑฯฯ„ฮทฯ‚ แผฮบฮดฮตฮบฮฟฮผฮญฮฝฮท แผก แผˆฯƒฯƒฯ…ฯฮฏฮท ฮบฮฑแฝถ แผ€ฯ€แฝธ แผˆฯƒฯƒฯ…ฯฮฏฮทฯ‚ แผก แผˆฯฮฑฮฒฮฏฮทยท ฮปฮฎฮณฮตฮน ฮดแฝฒ ฮฑแฝ•ฯ„ฮท, ฮฟแฝ ฮปฮฎฮณฮฟฯ…ฯƒฮฑ ฮตแผฐ ฮผแฝด ฮฝฯŒฮผแฟณ, แผฯ‚ ฯ„แฝธฮฝ ฮบฯŒฮปฯ€ฮฟฮฝ ฯ„แฝธฮฝ แผˆฯฮฌฮฒฮนฮฟฮฝ, แผฯ‚ ฯ„แฝธฮฝ ฮ”ฮฑฯฮตแฟ–ฮฟฯ‚ แผฮบ ฯ„ฮฟแฟฆ ฮฮตฮฏฮปฮฟฯ… ฮดฮนฯŽฯฯ…ฯ‡ฮฑ แผฯƒฮฎฮณฮฑฮณฮต. ฮผฮญฯ‡ฯฮน ฮผฮญฮฝ ฮฝฯ…ฮฝ ฮฆฮฟฮนฮฝฮฏฮบฮทฯ‚ แผ€ฯ€แฝธ ฮ ฮตฯฯƒฮญฯ‰ฮฝ ฯ‡แฟถฯฮฟฯ‚ ฯ€ฮปฮฑฯ„แฝบฯ‚ ฮบฮฑแฝถ ฯ€ฮฟฮปฮปฯŒฯ‚ แผฯƒฯ„ฮนยท ฯ„แฝธ ฮดแฝฒ แผ€ฯ€แฝธ ฮฆฮฟฮนฮฝฮฏฮบฮทฯ‚ ฯ€ฮฑฯฮฎฮบฮตฮน ฮดฮนแฝฐ ฯ„แฟ†ฯƒฮดฮต ฯ„แฟ†ฯ‚ ฮธฮฑฮปฮฌฯƒฯƒฮทฯ‚ แผก แผ€ฮบฯ„แฝด ฮฑแฝ•ฯ„ฮท ฯ€ฮฑฯฮฌ ฯ„ฮต ฮฃฯ…ฯฮฏฮทฮฝ ฯ„แฝดฮฝ ฮ ฮฑฮปฮฑฮนฯƒฯ„ฮฏฮฝฮทฮฝ ฮบฮฑแฝถ ฮ‘แผดฮณฯ…ฯ€ฯ„ฮฟฮฝ, แผฯ‚ ฯ„แฝดฮฝ ฯ„ฮตฮปฮตฯ…ฯ„แพทยท แผฮฝ ฯ„แฟ‡ แผ”ฮธฮฝฮตฮฑ แผฯƒฯ„แฝถ ฯ„ฯฮฏฮฑ ฮผฮฟแฟฆฮฝฮฑ.
4.181. ฮฟแฝ—ฯ„ฮฟฮน ฮผแฝฒฮฝ ฮฟแผฑ ฯ€ฮฑฯฮฑฮธฮฑฮปฮฌฯƒฯƒฮนฮฟฮน ฯ„แฟถฮฝ ฮฝฮฟฮผฮฌฮดฯ‰ฮฝ ฮ›ฮนฮฒฯฯ‰ฮฝ ฮตแผฐฯฮญฮฑฯ„ฮฑฮน, แฝ‘ฯ€แฝฒฯ ฮดแฝฒ ฯ„ฮฟฯฯ„ฯ‰ฮฝ แผฯ‚ ฮผฮตฯƒฯŒฮณฮฑฮนฮฑฮฝ แผก ฮธฮทฯฮนฯŽฮดฮทฯ‚ แผฯƒฯ„แฝถ ฮ›ฮนฮฒฯฮท, แฝ‘ฯ€แฝฒฯ ฮดแฝฒ ฯ„แฟ†ฯ‚ ฮธฮทฯฮนฯŽฮดฮตฮฟฯ‚ แฝ€ฯ†ฯฯฮท ฯˆฮฌฮผฮผฮทฯ‚ ฮบฮฑฯ„ฮฎฮบฮตฮน ฯ€ฮฑฯฮฑฯ„ฮตฮฏฮฝฮฟฯ…ฯƒฮฑ แผ€ฯ€แฝธ ฮ˜ฮทฮฒฮญฯ‰ฮฝ ฯ„แฟถฮฝ ฮ‘แผฐฮณฯ…ฯ€ฯ„ฮนฮญฯ‰ฮฝ แผฯ€สผ แผฉฯฮฑฮบฮปฮญฮฑฯ‚ ฯƒฯ„ฮฎฮปฮฑฯ‚. แผฮฝ ฮดแฝฒ ฯ„แฟ‡ แฝ€ฯ†ฯฯแฟƒ ฯ„ฮฑฯฯ„แฟƒ ฮผฮฌฮปฮนฯƒฯ„ฮฑ ฮดฮนแฝฐ ฮดฮญฮบฮฑ แผกฮผฮตฯฮญฯ‰ฮฝ แฝฮดฮฟแฟฆ แผฮปฯŒฯ‚ แผฯƒฯ„ฮน ฯ„ฯฯฯ†ฮตฮฑ ฮบฮฑฯ„แฝฐ ฯ‡ฯŒฮฝฮดฯฮฟฯ…ฯ‚ ฮผฮตฮณฮฌฮปฮฟฯ…ฯ‚ แผฮฝ ฮบฮฟฮปฯ‰ฮฝฮฟแฟ–ฯƒฮน, ฮบฮฑแฝถ แผฮฝ ฮบฮฟฯฯ…ฯ†แฟ‡ฯƒฮน แผ‘ฮบฮฌฯƒฯ„ฮฟฯ… ฯ„ฮฟแฟฆ ฮบฮฟฮปฯ‰ฮฝฮฟแฟฆ แผ€ฮฝฮฑฮบฮฟฮฝฯ„ฮฏฮถฮตฮน แผฮบ ฮผฮญฯƒฮฟฯ… ฯ„ฮฟแฟฆ แผฮปแฝธฯ‚ แฝ•ฮดฯ‰ฯ ฯˆฯ…ฯ‡ฯแฝธฮฝ ฮบฮฑแฝถ ฮณฮปฯ…ฮบฯ, ฯ€ฮตฯแฝถ ฮดแฝฒ ฮฑแฝฯ„แฝธฮฝ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฮน ฮฟแผฐฮบฮญฮฟฯ…ฯƒฮน แผ”ฯƒฯ‡ฮฑฯ„ฮฟฮน ฯ€ฯแฝธฯ‚ ฯ„แฟ†ฯ‚ แผฯฮฎฮผฮฟฯ… ฮบฮฑแฝถ แฝ‘ฯ€แฝฒฯ ฯ„แฟ†ฯ‚ ฮธฮทฯฮนฯŽฮดฮตฮฟฯ‚, ฯ€ฯแฟถฯ„ฮฟฮน ฮผแฝฒฮฝ แผ€ฯ€แฝธ ฮ˜ฮทฮฒฮญฯ‰ฮฝ ฮดฮนแฝฐ ฮดฮญฮบฮฑ แผกฮผฮตฯฮญฯ‰ฮฝ แฝฮดฮฟแฟฆ แผˆฮผฮผฯŽฮฝฮนฮฟฮน, แผ”ฯ‡ฮฟฮฝฯ„ฮตฯ‚ ฯ„แฝธ แผฑฯแฝธฮฝ แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฮ˜ฮทฮฒฮฑฮนฮญฮฟฯ‚ ฮ”ฮนฯŒฯ‚ยท ฮบฮฑแฝถ ฮณแฝฐฯ ฯ„แฝธ 1 แผฮฝ ฮ˜ฮฎฮฒแฟƒฯƒฮน, แฝกฯ‚ ฮบฮฑแฝถ ฯ€ฯฯŒฯ„ฮตฯฮฟฮฝ ฮตแผดฯฮทฯ„ฮฑฮฏ ฮผฮฟฮน, ฮบฯฮนฮฟฯ€ฯฯŒฯƒฯ‰ฯ€ฮฟฮฝ ฯ„ฮฟแฟฆ ฮ”ฮนแฝธฯ‚ ฯ„แฝคฮณฮฑฮปฮผฮฑ แผฯƒฯ„ฮฏ. ฯ„ฯ…ฮณฯ‡ฮฌฮฝฮตฮน ฮดแฝฒ ฮบฮฑแฝถ แผ„ฮปฮปฮฟ ฯƒฯ†ฮน แฝ•ฮดฯ‰ฯ ฮบฯฮทฮฝฮฑแฟ–ฮฟฮฝ แผแฝธฮฝ, ฯ„แฝธ ฯ„แฝธฮฝ ฮผแฝฒฮฝ แฝ„ฯฮธฯฮฟฮฝ ฮณฮฏฮฝฮตฯ„ฮฑฮน ฯ‡ฮปฮนฮฑฯฯŒฮฝ, แผ€ฮณฮฟฯแฟ†ฯ‚ ฮดแฝฒ ฯ€ฮปฮทฮธฯ…ฮฟฯฯƒฮทฯ‚ ฯˆฯ…ฯ‡ฯฯŒฯ„ฮตฯฮฟฮฝ, ฮผฮตฯƒฮฑฮผฮฒฯฮฏฮท ฯ„ฮต แผฯƒฯ„แฝถ ฮบฮฑแฝถ ฯ„แฝธ ฮบฮฌฯฯ„ฮฑ ฮณฮฏฮฝฮตฯ„ฮฑฮน ฯˆฯ…ฯ‡ฯฯŒฮฝยท ฯ„ฮทฮฝฮนฮบฮฑแฟฆฯ„ฮฑ ฮดแฝฒ แผ„ฯฮดฮฟฯ…ฯƒฮน ฯ„ฮฟแฝบฯ‚ ฮบฮฎฯ€ฮฟฯ…ฯ‚ยท แผ€ฯ€ฮฟฮบฮปฮนฮฝฮฟฮผฮญฮฝฮทฯ‚ ฮดแฝฒ ฯ„แฟ†ฯ‚ แผกฮผฮญฯฮทฯ‚ แฝ‘ฯ€ฮฏฮตฯ„ฮฑฮน ฯ„ฮฟแฟฆ ฯˆฯ…ฯ‡ฯฮฟแฟฆ, แผฯ‚ ฮฟแฝ— ฮดฯฮตฯ„ฮฑฮฏ ฯ„ฮต แฝ แผฅฮปฮนฮฟฯ‚ ฮบฮฑแฝถ ฯ„แฝธ แฝ•ฮดฯ‰ฯ ฮณฮฏฮฝฮตฯ„ฮฑฮน ฯ‡ฮปฮนฮฑฯฯŒฮฝ. แผฯ€แฝถ ฮดแฝฒ ฮผแพถฮปฮปฮฟฮฝ แผฐแฝธฮฝ แผฯ‚ ฯ„แฝธ ฮธฮตฯฮผแฝธฮฝ แผฯ‚ ฮผฮญฯƒฮฑฯ‚ ฮฝฯฮบฯ„ฮฑฯ‚ ฯ€ฮตฮปฮฌฮถฮตฮน, ฯ„ฮทฮฝฮนฮบฮฑแฟฆฯ„ฮฑ ฮดแฝฒ ฮถฮญฮตฮน แผ€ฮผฮฒฮฟฮปฮฌฮดฮทฮฝยท ฯ€ฮฑฯฮญฯฯ‡ฮฟฮฝฯ„ฮฑฮน ฯ„ฮต ฮผฮญฯƒฮฑฮน ฮฝฯฮบฯ„ฮตฯ‚ ฮบฮฑแฝถ ฯˆฯฯ‡ฮตฯ„ฮฑฮน ฮผฮญฯ‡ฯฮน แผฯ‚ แผ แฟถ. แผฯ€ฮฏฮบฮปฮทฯƒฮนฮฝ ฮดแฝฒ ฮฑแฝ•ฯ„ฮท แผก ฮบฯฮฎฮฝฮท ฮบฮฑฮปฮญฮตฯ„ฮฑฮน แผกฮปฮฏฮฟฯ….
8.54. ฯƒฯ‡แฝผฮฝ ฮดแฝฒ ฯ€ฮฑฮฝฯ„ฮตฮปฮญฯ‰ฯ‚ ฯ„แฝฐฯ‚ แผˆฮธฮฎฮฝฮฑฯ‚ ฮžฮญฯฮพฮทฯ‚ แผ€ฯ€ฮญฯ€ฮตฮผฯˆฮต แผฯ‚ ฮฃฮฟแฟฆฯƒฮฑ แผ„ฮณฮณฮตฮปฮฟฮฝ แผฑฯ€ฯ€ฮญฮฑ แผˆฯฯ„ฮฑฮฒฮฌฮฝแฟณ แผ€ฮณฮณฮตฮปฮญฮฟฮฝฯ„ฮฑ ฯ„แฝดฮฝ ฯ€ฮฑฯฮตฮฟแฟฆฯƒฮฌฮฝ ฯƒฯ†ฮน ฮตแฝฯ€ฯฮทฮพฮฏฮทฮฝ. แผ€ฯ€แฝธ ฮดแฝฒ ฯ„แฟ†ฯ‚ ฯ€ฮญฮผฯˆฮนฮฟฯ‚ ฯ„ฮฟแฟฆ ฮบฮฎฯฯ…ฮบฮฟฯ‚ ฮดฮตฯ…ฯ„ฮญฯแฟƒ แผกฮผฮญฯแฟƒ ฯƒฯ…ฮณฮบฮฑฮปฮญฯƒฮฑฯ‚ แผˆฮธฮทฮฝฮฑฮฏฯ‰ฮฝ ฯ„ฮฟแฝบฯ‚ ฯ†ฯ…ฮณฮฌฮดฮฑฯ‚, แผ‘ฯ‰ฯ…ฯ„แฟท ฮดแฝฒ แผ‘ฯ€ฮฟฮผฮญฮฝฮฟฯ…ฯ‚, แผฮบฮญฮปฮตฯ…ฮต ฯ„ฯฯŒฯ€แฟณ ฯ„แฟท ฯƒฯ†ฮตฯ„ฮญฯแฟณ ฮธแฟฆฯƒฮฑฮน ฯ„แฝฐ แผฑฯแฝฐ แผ€ฮฝฮฑฮฒฮฌฮฝฯ„ฮฑฯ‚ แผฯ‚ ฯ„แฝดฮฝ แผ€ฮบฯฯŒฯ€ฮฟฮปฮนฮฝ, ฮตแผดฯ„ฮต ฮดแฝด แฝฆฮฝ แฝ„ฯˆฮนฮฝ ฯ„ฮนฮฝแฝฐ แผฐฮดแฝผฮฝ แผฮฝฯ…ฯ€ฮฝฮฏฮฟฯ… แผฮฝฮตฯ„ฮญฮปฮปฮตฯ„ฮฟ ฯ„ฮฑแฟฆฯ„ฮฑ, ฮตแผดฯ„ฮต ฮบฮฑแฝถ แผฮฝฮธฯฮผฮนฯŒฮฝ ฮฟแผฑ แผฮณฮญฮฝฮตฯ„ฮฟ แผฮผฯ€ฯฮฎฯƒฮฑฮฝฯ„ฮน ฯ„แฝธ แผฑฯฯŒฮฝ. ฮฟแผฑ ฮดแฝฒ ฯ†ฯ…ฮณฮฌฮดฮตฯ‚ ฯ„แฟถฮฝ แผˆฮธฮทฮฝฮฑฮฏฯ‰ฮฝ แผฯ€ฮฟฮฏฮทฯƒฮฑฮฝ ฯ„แฝฐ แผฮฝฯ„ฮตฯ„ฮฑฮปฮผฮญฮฝฮฑ.
8.109. แฝกฯ‚ ฮดแฝฒ แผ”ฮผฮฑฮธฮต แฝ…ฯ„ฮน ฮฟแฝ ฯ€ฮตฮฏฯƒฮตฮน ฯ„ฮฟฯฯ‚ ฮณฮต ฯ€ฮฟฮปฮปฮฟแฝบฯ‚ ฯ€ฮปฮญฮตฮนฮฝ แผฯ‚ ฯ„แฝธฮฝ แผ™ฮปฮปฮฎฯƒฯ€ฮฟฮฝฯ„ฮฟฮฝ แฝ ฮ˜ฮตฮผฮนฯƒฯ„ฮฟฮบฮปฮญฮทฯ‚, ฮผฮตฯ„ฮฑฮฒฮฑฮปแฝผฮฝ ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ แผˆฮธฮทฮฝฮฑฮฏฮฟฯ…ฯ‚ สฝฮฟแฝ—ฯ„ฮฟฮน ฮณแฝฐฯ ฮผฮฌฮปฮนฯƒฯ„ฮฑ แผฮบฯ€ฮตฯ†ฮตฯ…ฮณฯŒฯ„ฯ‰ฮฝ ฯ€ฮตฯฮนฮทฮผฮญฮบฯ„ฮตฮฟฮฝ, แฝฯฮผฮญฮฑฯ„ฯŒ ฯ„ฮต แผฯ‚ ฯ„แฝธฮฝ แผ™ฮปฮปฮฎฯƒฯ€ฮฟฮฝฯ„ฮฟฮฝ ฯ€ฮปฮญฮตฮนฮฝ ฮบฮฑแฝถ แผฯ€แฝถ ฯƒฯ†ฮญฯ‰ฮฝ ฮฑแฝฯ„แฟถฮฝ ฮฒฮฑฮปฯŒฮผฮตฮฝฮฟฮน, ฮตแผฐ ฮฟแผฑ แผ„ฮปฮปฮฟฮน ฮผแฝด ฮฒฮฟฯ…ฮปฮฟฮฏฮฑฯ„แฝ€ แผ”ฮปฮตฮณฮญ ฯƒฯ†ฮน ฯ„ฮฌฮดฮต. โ€œฮบฮฑแฝถ ฮฑแฝฯ„แฝธฯ‚ แผคฮดฮท ฯ€ฮฟฮปฮปฮฟแฟ–ฯƒฮน ฯ€ฮฑฯฮตฮณฮตฮฝฯŒฮผฮทฮฝ ฮบฮฑแฝถ ฯ€ฮฟฮปฮปแฟท ฯ€ฮปฮญฯ‰ แผ€ฮบฮฎฮบฮฟฮฑ ฯ„ฮฟฮนฮฌฮดฮต ฮณฮตฮฝฮญฯƒฮธฮฑฮน, แผ„ฮฝฮดฯฮฑฯ‚ แผฯ‚ แผ€ฮฝฮฑฮณฮบฮฑฮฏฮทฮฝ แผ€ฯ€ฮตฮนฮปฮทฮธฮญฮฝฯ„ฮฑฯ‚ ฮฝฮตฮฝฮนฮบฮทฮผฮญฮฝฮฟฯ…ฯ‚ แผ€ฮฝฮฑฮผฮฌฯ‡ฮตฯƒฮธฮฑฮฏ ฯ„ฮต ฮบฮฑแฝถ แผ€ฮฝฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮนฮฝ ฯ„แฝดฮฝ ฯ€ฯฮฟฯ„ฮญฯฮทฮฝ ฮบฮฑฮบฯŒฯ„ฮทฯ„ฮฑ. แผกฮผฮตแฟ–ฯ‚ ฮดฮญ, ฮตแฝ•ฯฮทฮผฮฑ ฮณแฝฐฯ ฮตแฝ‘ฯฮฎฮบฮฑฮผฮตฮฝ แผกฮผฮญฮฑฯ‚ ฯ„ฮต ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮบฮฑแฝถ ฯ„แฝดฮฝ แผ™ฮปฮปฮฌฮดฮฑ, ฮฝฮญฯ†ฮฟฯ‚ ฯ„ฮฟฯƒฮฟแฟฆฯ„ฮฟ แผ€ฮฝฮธฯฯŽฯ€ฯ‰ฮฝ แผ€ฮฝฯ‰ฯƒฮฌฮผฮตฮฝฮฟฮน, ฮผแฝด ฮดฮนฯŽฮบฯ‰ฮผฮตฮฝ แผ„ฮฝฮดฯฮฑฯ‚ ฯ†ฮตฯฮณฮฟฮฝฯ„ฮฑฯ‚. ฯ„ฮฌฮดฮต ฮณแฝฐฯ ฮฟแฝฮบ แผกฮผฮตแฟ–ฯ‚ ฮบฮฑฯ„ฮตฯฮณฮฑฯƒฮฌฮผฮตฮธฮฑ, แผ€ฮปฮปแฝฐ ฮธฮตฮฟฮฏ ฯ„ฮต ฮบฮฑแฝถ แผฅฯฯ‰ฮตฯ‚, ฮฟแผณ แผฯ†ฮธฯŒฮฝฮทฯƒฮฑฮฝ แผ„ฮฝฮดฯฮฑ แผ•ฮฝฮฑ ฯ„แฟ†ฯ‚ ฯ„ฮต แผˆฯƒฮฏฮทฯ‚ ฮบฮฑแฝถ ฯ„แฟ†ฯ‚ ฮ•แฝฯฯŽฯ€ฮทฯ‚ ฮฒฮฑฯƒฮนฮปฮตแฟฆฯƒฮฑฮน แผฯŒฮฝฯ„ฮฑ แผ€ฮฝฯŒฯƒฮนฯŒฮฝ ฯ„ฮต ฮบฮฑแฝถ แผ€ฯ„ฮฌฯƒฮธฮฑฮปฮฟฮฝยท แฝƒฯ‚ ฯ„ฮฌ ฯ„ฮต แผฑฯแฝฐ ฮบฮฑแฝถ ฯ„แฝฐ แผดฮดฮนฮฑ แผฮฝ แฝฮผฮฟฮฏแฟณ แผฯ€ฮฟฮนฮญฮตฯ„ฮฟ, แผฮผฯ€ฮนฯ€ฯฮฌฯ‚ ฯ„ฮต ฮบฮฑแฝถ ฮบฮฑฯ„ฮฑฮฒฮฌฮปฮปฯ‰ฮฝ ฯ„แฟถฮฝ ฮธฮตแฟถฮฝ ฯ„แฝฐ แผ€ฮณฮฌฮปฮผฮฑฯ„ฮฑยท แฝƒฯ‚ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝ แผ€ฯ€ฮตฮผฮฑฯƒฯ„ฮฏฮณฯ‰ฯƒฮต ฯ€ฮญฮดฮฑฯ‚ ฯ„ฮต ฮบฮฑฯ„แฟ†ฮบฮต. แผ€ฮปฮปสผ ฮตแฝ– ฮณแฝฐฯ แผ”ฯ‡ฮตฮน แผฯ‚ ฯ„แฝธ ฯ€ฮฑฯฮตแฝธฮฝ แผกฮผแฟ–ฮฝ, ฮฝแฟฆฮฝ ฮผแฝฒฮฝ แผฮฝ ฯ„แฟ‡ แผ™ฮปฮปฮฌฮดฮน ฮบฮฑฯ„ฮฑฮผฮตฮฏฮฝฮฑฮฝฯ„ฮฑฯ‚ แผกฮผฮญฯ‰ฮฝ ฯ„ฮต ฮฑแฝฯ„แฟถฮฝ แผฯ€ฮนฮผฮตฮปฮทฮธแฟ†ฮฝฮฑฮน ฮบฮฑแฝถ ฯ„แฟถฮฝ ฮฟแผฐฮบฮตฯ„ฮญฯ‰ฮฝ, ฮบฮฑแฝถ ฯ„ฮนฯ‚ ฮฟแผฐฮบฮฏฮทฮฝ ฯ„ฮต แผ€ฮฝฮฑฯ€ฮปฮฑฯƒฮฌฯƒฮธฯ‰ ฮบฮฑแฝถ ฯƒฯ€ฯŒฯฮฟฯ… แผ€ฮฝฮฑฮบแฟถฯ‚ แผฯ‡ฮญฯ„ฯ‰, ฯ€ฮฑฮฝฯ„ฮตฮปฮญฯ‰ฯ‚ แผ€ฯ€ฮตฮปฮฌฯƒฮฑฯ‚ ฯ„แฝธฮฝ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝยท แผ…ฮผฮฑ ฮดแฝฒ ฯ„แฟท แผ”ฮฑฯฮน ฮบฮฑฯ„ฮฑฯ€ฮปฮญฯ‰ฮผฮตฮฝ แผฯ€แฝถ แผ™ฮปฮปฮทฯƒฯ€ฯŒฮฝฯ„ฮฟฯ… ฮบฮฑแฝถ แผธฯ‰ฮฝฮฏฮทฯ‚.โ€ ฯ„ฮฑแฟฆฯ„ฮฑ แผ”ฮปฮตฮณฮต แผ€ฯ€ฮฟฮธฮฎฮบฮทฮฝ ฮผฮญฮปฮปฯ‰ฮฝ ฯ€ฮฟฮนฮฎฯƒฮฑฯƒฮธฮฑฮน แผฯ‚ ฯ„แฝธฮฝ ฮ ฮญฯฯƒฮทฮฝ, แผตฮฝฮฑ แผขฮฝ แผ„ฯฮฑ ฯ„ฮฏ ฮผฮนฮฝ ฮบฮฑฯ„ฮฑฮปฮฑฮผฮฒฮฌฮฝแฟƒ ฯ€ฯแฝธฯ‚ แผˆฮธฮทฮฝฮฑฮฏฯ‰ฮฝ ฯ€ฮฌฮธฮฟฯ‚ แผ”ฯ‡แฟƒ แผ€ฯ€ฮฟฯƒฯ„ฯฮฟฯ†ฮฎฮฝยท ฯ„ฮฌ ฯ€ฮตฯ แฝฆฮฝ ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟ.
8.143. แผˆฮธฮทฮฝฮฑแฟ–ฮฟฮน ฮดแฝฒ ฯ€ฯแฝธฯ‚ ฮผแฝฒฮฝ แผˆฮปฮญฮพฮฑฮฝฮดฯฮฟฮฝ แฝ‘ฯ€ฮตฮบฯฮฏฮฝฮฑฮฝฯ„ฮฟ ฯ„ฮฌฮดฮต. โ€œฮบฮฑแฝถ ฮฑแฝฯ„ฮฟแฝถ ฯ„ฮฟแฟฆฯ„ฯŒ ฮณฮต แผฯ€ฮนฯƒฯ„ฮฌฮผฮตฮธฮฑ แฝ…ฯ„ฮน ฯ€ฮฟฮปฮปฮฑฯ€ฮปฮทฯƒฮฏฮท แผฯƒฯ„แฝถ ฯ„แฟท ฮœฮฎฮดแฟณ ฮดฯฮฝฮฑฮผฮนฯ‚ แผค ฯ€ฮตฯ แผกฮผแฟ–ฮฝ, แฝฅฯƒฯ„ฮต ฮฟแฝฮดแฝฒฮฝ ฮดฮญฮตฮน ฯ„ฮฟแฟฆฯ„ฯŒ ฮณฮต แฝ€ฮฝฮตฮนฮดฮฏฮถฮตฮนฮฝ. แผ€ฮปฮปสผ แฝ…ฮผฯ‰ฯ‚ แผฮปฮตฯ…ฮธฮตฯฮฏฮทฯ‚ ฮณฮปฮนฯ‡ฯŒฮผฮตฮฝฮฟฮน แผ€ฮผฯ…ฮฝฮตฯฮผฮตฮธฮฑ ฮฟแฝ•ฯ„ฯ‰ แฝ…ฮบฯ‰ฯ‚ แผ‚ฮฝ ฮบฮฑแฝถ ฮดฯ…ฮฝฯŽฮผฮตฮธฮฑ. แฝฮผฮฟฮปฮฟฮณแฟ†ฯƒฮฑฮน ฮดแฝฒ ฯ„แฟท ฮฒฮฑฯฮฒฮฌฯแฟณ ฮผฮฎฯ„ฮต ฯƒแฝบ แผกฮผฮญฮฑฯ‚ ฯ€ฮตฮนฯแฟถ แผ€ฮฝฮฑฯ€ฮตฮฏฮธฮตฮนฮฝ ฮฟแฝ”ฯ„ฮต แผกฮผฮตแฟ–ฯ‚ ฯ€ฮตฮนฯƒฯŒฮผฮตฮธฮฑ. ฮฝแฟฆฮฝ ฯ„ฮต แผ€ฯ€ฮฌฮณฮณฮตฮปฮปฮต ฮœฮฑฯฮดฮฟฮฝฮฏแฟณ แฝกฯ‚ แผˆฮธฮทฮฝฮฑแฟ–ฮฟฮน ฮปฮญฮณฮฟฯ…ฯƒฮน, แผ”ฯƒฯ„สผ แผ‚ฮฝ แฝ แผฅฮปฮนฮฟฯ‚ ฯ„แฝดฮฝ ฮฑแฝฯ„แฝดฮฝ แฝฮดแฝธฮฝ แผดแฟƒ ฯ„แฟ‡ ฯ€ฮตฯ ฮบฮฑแฝถ ฮฝแฟฆฮฝ แผ”ฯฯ‡ฮตฯ„ฮฑฮน, ฮผฮฎฮบฮฟฯ„ฮต แฝฮผฮฟฮปฮฟฮณฮฎฯƒฮตฮนฮฝ แผกฮผฮญฮฑฯ‚ ฮžฮญฯฮพแฟƒยท แผ€ฮปฮปแฝฐ ฮธฮตฮฟแฟ–ฯƒฮฏ ฯ„ฮต ฯƒฯ…ฮผฮผฮฌฯ‡ฮฟฮนฯƒฮน ฯ€ฮฏฯƒฯ…ฮฝฮฟฮฏ ฮผฮนฮฝ แผฯ€ฮญฮพฮนฮผฮตฮฝ แผ€ฮผฯ…ฮฝฯŒฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯƒฮน แผฅฯฯ‰ฯƒฮน, ฯ„แฟถฮฝ แผฮบฮตแฟ–ฮฝฮฟฯ‚ ฮฟแฝฮดฮตฮผฮฏฮฑฮฝ แฝ„ฯ€ฮนฮฝ แผ”ฯ‡ฯ‰ฮฝ แผฮฝฮญฯ€ฯฮทฯƒฮต ฯ„ฮฟฯฯ‚ ฯ„ฮต ฮฟแผดฮบฮฟฯ…ฯ‚ ฮบฮฑแฝถ ฯ„แฝฐ แผ€ฮณฮฌฮปฮผฮฑฯ„ฮฑ. ฯƒฯ ฯ„ฮต ฯ„ฮฟแฟฆ ฮปฮฟฮนฯ€ฮฟแฟฆ ฮปฯŒฮณฮฟฯ…ฯ‚ แผ”ฯ‡ฯ‰ฮฝ ฯ„ฮฟฮนฮฟฯฯƒฮดฮต ฮผแฝด แผฯ€ฮนฯ†ฮฑฮฏฮฝฮตฮฟ แผˆฮธฮทฮฝฮฑฮฏฮฟฮนฯƒฮน, ฮผฮทฮดแฝฒ ฮดฮฟฮบฮญฯ‰ฮฝ ฯ‡ฯฮทฯƒฯ„แฝฐ แฝ‘ฯ€ฮฟฯ…ฯฮณฮญฮตฮนฮฝ แผ€ฮธฮญฮผฮนฯƒฯ„ฮฑ แผ”ฯฮดฮตฮนฮฝ ฯ€ฮฑฯฮฑฮฏฮฝฮตฮตยท ฮฟแฝ ฮณฮฌฯ ฯƒฮต ฮฒฮฟฯ…ฮปฯŒฮผฮตฮธฮฑ ฮฟแฝฮดแฝฒฮฝ แผ„ฯ‡ฮฑฯฮน ฯ€ฯแฝธฯ‚ แผˆฮธฮทฮฝฮฑฮฏฯ‰ฮฝ ฯ€ฮฑฮธฮตแฟ–ฮฝ แผฯŒฮฝฯ„ฮฑ ฯ€ฯฯŒฮพฮตฮนฮฝฯŒฮฝ ฯ„ฮต ฮบฮฑแฝถ ฯ†ฮฏฮปฮฟฮฝ.โ€''. None
1.56. When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston โ€”who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalianโ€” ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58. But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech. ' "
1.181. These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. " '1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. ' "1.183. In the Babylonian temple there is another shrine below, where there is a great golden image of Zeus, sitting at a great golden table, and the footstool and the chair are also gold; the gold of the whole was said by the Chaldeans to be eight hundred talents' weight. ,Outside the temple is a golden altar. There is also another great altar, on which are sacrificed the full-grown of the flocks; only nurslings may be sacrificed on the golden altar, but on the greater altar the Chaldeans even offer a thousand talents' weight of frankincense yearly, when they keep the festival of this god; and in the days of Cyrus there was still in this sacred enclosure a statue of solid gold twenty feet high. ,I myself have not seen it, but I relate what is told by the Chaldeans. Darius son of Hystaspes proposed to take this statue but dared not; Xerxes his son took it, and killed the priest who warned him not to move the statue. Such is the furniture of this temple, and there are many private offerings besides. " '1.184. Now among the many rulers of this city of Babylon (whom I shall mention in my Assyrian history) who finished the building of the walls and the temples, there were two that were women. The first of these lived five generations earlier than the second, and her name was Semiramis: it was she who built dikes on the plain, a notable work; before that the whole plain used to be flooded by the river. 1.185. The second queen, whose name was Nitocris, was a wiser woman than the first. She left such monuments as I shall record; and moreover, seeing that the kingdom of Media was great and restless and Ninus itself among other cities had fallen to it, she took such precautions as she could for her protection. ,First she dealt with the river Euphrates, which flows through the middle of her city; this had been straight before; but by digging canals higher up she made the river so crooked that its course now passes one of the Assyrian villages three times; the village which is so approached by the Euphrates is called Ardericca. And now those who travel from our sea to Babylon must spend three days as they float down the Euphrates coming three times to the same village. ,Such was this work; and she built an embankment along either shore of the river, marvellous for its greatness and height. ,Then a long way above Babylon she dug the reservoir of a lake, a little way off from the river, always digging deep enough to find water, and making the circumference a distance of fifty two miles; what was dug out of this hole, she used to embank either edge of the river; ,and when she had it all dug, she brought stones and made a quay all around the lake. ,Her purpose in making the river wind and turning the hole into marsh was this: that the current might be slower because of the many windings that broke its force, and that the passages to Babylon might be crooked, and that right after them should come also the long circuit of the lake. ,All this work was done in that part of the country where the passes are and the shortest road from Media, so that the Medes might not mix with her people and learn of her affairs.
1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, โ€œI invite you in the name of Mylittaโ€ (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. " "
4.5. The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaรผs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaรผs' lineage; and he had three sons: Lipoxaรฏs, Arpoxaรฏs, and Colaxaรฏs, youngest of the three. ,In the time of their rule (the story goes) certain implementsโ€”namely, a plough, a yoke, a sword, and a flask, all of goldโ€”fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " "4.6. Lipoxaรฏs, it is said, was the father of the Scythian clan called Auchatae; Arpoxaรฏs, the second brother, of those called Katiari and Traspians; the youngest, who was king, of those called Paralatae. ,All these together bear the name of Skoloti, after their king; โ€œScythiansโ€ is the name given them by Greeks. This, then, is the Scythians' account of their origin, " '4.7. and they say that neither more nor less than a thousand years in all passed from the time of their first king Targitaรผs to the entry of Darius into their country. The kings guard this sacred gold very closely, and every year offer solemn sacrifices of propitiation to it. ,Whoever falls asleep at this festival in the open air, having the sacred gold with him, is said by the Scythians not to live out the year; for which reason (they say) as much land as he can ride round in one day is given to him. Because of the great size of the country, the lordships that Colaxaรฏs established for his sons were three, one of which, where they keep the gold, was the greatest. ,Above and north of the neighbors of their country no one (they say) can see or travel further, because of showers of feathers; for earth and sky are full of feathers, and these hinder sight. ' "4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. " '4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, โ€œThese mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?โ€ Thus she inquired, and then (it is said) Heracles answered: ,โ€œWhen you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.โ€ 4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." '4.12. And to this day there are Cimmerian walls in Scythia, and a Cimmerian ferry, and there is a country Cimmeria and a strait named Cimmerian. ,Furthermore, it is evident that the Cimmerians in their flight from the Scythians into Asia also made a colony on the peninsula where the Greek city of Sinope has since been founded; and it is clear that the Scythians pursued them and invaded Media, missing their way; ,for the Cimmerians always fled along the coast, and the Scythians pursued with the Caucasus on their right until they came into the Median land, turning inland on their way. That is the other story current among Greeks and foreigners alike. ' "4.13. There is also a story related in a poem by Aristeas son of Caรผstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " '
4.37. The land where the Persians live extends to the southern sea which is called Red; beyond these to the north are the Medes, and beyond the Medes the Saspires, and beyond the Saspires the Colchians, whose country extends to the northern sea into which the Phasis river flows; so these four nations live between the one sea and the other.
4.39. This is the first peninsula. But the second, beginning with Persia, stretches to the Red Sea, and is Persian land; and next, the neighboring land of Assyria; and after Assyria, Arabia; this peninsula ends (not truly but only by common consent) at the Arabian Gulf, to which Darius brought a canal from the Nile. ,Now from the Persian country to Phoenicia there is a wide and vast tract of land; and from Phoenicia this peninsula runs beside our sea by way of the Syrian Palestine and Egypt, which is at the end of it; in this peninsula there are just three nations. ' "
4.181. I have now described all the nomadic Libyans who live on the coast. Farther inland than these is that Libyan country which is haunted by wild beasts, and beyond this wild beasts' haunt runs a ridge of sand that stretches from Thebes of Egypt to the Pillars of Heracles. ,At intervals of about ten days' journey along this ridge there are masses of great lumps of salt in hills; on the top of every hill, a fountain of cold sweet water shoots up from the midst of the salt; men live around it who are farthest away toward the desert and inland from the wild beasts' country. The first on the journey from Thebes, ten days distant from there, are the Ammonians, who follow the worship of the Zeus of Thebes ; for, as I have said before, the image of Zeus at Thebes has the head of a ram. ,They have another spring of water besides, which is warm at dawn, and colder at market-time, and very cold at noon; ,and it is then that they water their gardens; as the day declines, the coldness abates, until at sunset the water grows warm. It becomes ever hotter and hotter until midnight, and then it boils and bubbles; after midnight it becomes ever cooler until dawn. This spring is called the Spring of the Sun. " '
8.54. So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. ' "
8.109. When Themistocles perceived that he could not persuade the greater part of them to sail to the Hellespont, he turned to the Athenians (for they were the angriest at the Persians' escape, and they were minded to sail to the Hellespont even by themselves, if the rest would not) and addressed them as follows: ,โ€œThis I have often seen with my eyes and heard yet more often, namely that beaten men, when they be driven to bay, will rally and retrieve their former mishap. Therefore I say to you,โ€”as it is to a fortunate chance that we owe ourselves and Hellas, and have driven away so mighty a band of enemiesโ€”let us not pursue men who flee, ,for it is not we who have won this victory, but the gods and the heroes, who deemed Asia and Europe too great a realm for one man to rule, and that a wicked man and an impious one who dealt alike with temples and bones, burning and overthrowing the images of the gods,โ€”yes, and one who scourged the sea and threw fetters into it. ,But as it is well with us for the moment, let us abide now in Hellas and take thought for ourselves and our households. Let us build our houses again and be diligent in sowing, when we have driven the foreigner completely away. Then when the next spring comes, let us set sail for the Hellespont and Ionia.โ€ ,This he said with intent to have something to his credit with the Persian, so that he might have a place of refuge if ever (as might chance) he should suffer anything at the hands of the Atheniansโ€”and just that did in fact happen. " '
8.143. But to Alexander the Athenians replied as follows: โ€œWe know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.โ€ ''. None
10. Cicero, On Divination, 1.6, 1.72, 2.89-2.90, 2.97-2.99 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, โ€ข Diogenes of Babylon

 Found in books: Bowen and Rochberg (2020) 615; Frede and Laks (2001) 249, 263; Long (2006) 131, 139; Luck (2006) 331; Santangelo (2013) 94, 252; Wynne (2019) 156, 212, 249


1.6. Sed cum Stoici omnia fere illa defenderent, quod et Zeno in suis commentariis quasi semina quaedam sparsisset et ea Cleanthes paulo uberiora fecisset, accessit acerrumo vir ingenio, Chrysippus, qui totam de divinatione duobus libris explicavit sententiam, uno praeterea de oraclis, uno de somniis; quem subsequens unum librum Babylonius Diogenes edidit, eius auditor, duo Antipater, quinque noster Posidonius. Sed a Stoicis vel princeps eius disciplinae, Posidonii doctor, discipulus Antipatri, degeneravit, Panaetius, nec tamen ausus est negare vim esse dividi, sed dubitare se dixit. Quod illi in aliqua re invitissumis Stoicis Stoico facere licuit, id nos ut in reliquis rebus faciamus, a Stoicis non concedetur? praesertim cum id, de quo Panaetio non liquet, reliquis eiusdem disciplinae solis luce videatur clarius.
1.72. in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit.
2.89. Sed ut ratione utamur omissis testibus, sic isti disputant, qui haec Chaldaeorum natalicia praedicta defendunt: Vim quandam esse aiunt signifero in orbe, qui Graece zwdiako/s dicitur, talem, ut eius orbis una quaeque pars alia alio modo moveat inmutetque caelum, perinde ut quaeque stellae in his finitumisque partibus sint quoque tempore, eamque vim varie moveri ab iis sideribus, quae vocantur errantia; cum autem in eam ipsam partem orbis venerint, in qua sit ortus eius, qui nascatur, aut in eam, quae coniunctum aliquid habeat aut consentiens, ea triangula illi et quadrata nomit. Etenim cum โ€ tempore anni tempestatumque caeli conversiones commutationesque tantae fiant accessu stellarum et recessu, cumque ea vi solis efficiantur, quae videmus, non veri simile solum, sed etiam verum esse censent perinde, utcumque temperatus sit ae+r, ita pueros orientis animari atque formari, ex eoque ingenia, mores, animum, corpus, actionem vitae, casus cuiusque eventusque fingi.
2.97. Ex quo intellegitur plus terrarum situs quam lunae tactus ad nascendum valere. Nam quod aiunt quadringenta septuaginta milia annorum in periclitandis experiundisque pueris, quicumque essent nati, Babylonios posuisse, fallunt; si enim esset factitatum, non esset desitum; neminem autem habemus auctorem, qui id aut fieri dicat aut factum sciat. Videsne me non ea dicere, quae Carneades, sed ea, quae princeps Stoicorum Panaetius dixerit? Ego autem etiam haec requiro: omnesne, qui Cannensi pugna ceciderint, uno astro fuerint; exitus quidem omnium unus et idem fuit. Quid? qui ingenio atque animo singulares, num astro quoque uno? quod enim tempus, quo non innumerabiles nascantur? at certe similis nemo Homeri. 2.98. Et, si ad rem pertinet, quo modo caelo adfecto conpositisque sideribus quodque animal oriatur, valeat id necesse est non in hominibus solum, verum in bestiis etiam; quo quid potest dici absurdius? L. quidem Tarutius Firmanus, familiaris noster, in primis Chaldaicis rationibus eruditus, urbis etiam nostrae natalem diem repetebat ab iis Parilibus, quibus eam a Romulo conditam accepimus, Romamque, in iugo cum esset luna, natam esse dicebat nec eius fata canere dubitabat. 2.99. O vim maxumam erroris! Etiamne urbis natalis dies ad vim stellarum et lunae pertinebat? Fac in puero referre, ex qua adfectione caeli primum spiritum duxerit; num hoc in latere aut in caemento, ex quibus urbs effecta est, potuit valere? Sed quid plura? cotidie refelluntur. Quam multa ego Pompeio, quam multa Crasso, quam multa huic ipsi Caesari a Chaldaeis dicta memini, neminem eorum nisi senectute, nisi domi, nisi cum claritate esse moriturum! ut mihi permirum videatur quemquam exstare, qui etiam nunc credat iis, quorum praedicta cotidie videat re et eventis refelli.' '. None
1.6. Ah, it is objected, but many dreams are untrustworthy. Rather, perhaps, their meaning is hidden from us. But grant that some are untrustworthy, why do we declaim against those that trustworthy? The fact is the latter would be much more frequent if we went to our rest in proper condition. But when we are burdened with food and drink our dreams are troubled and confused. Observe what Socrates says in Platos Republic:When a man goes to sleep, having the thinking and reasoning portion of his soul languid and inert, but having that other portion, which has in it a certain brutishness and wild savagery, immoderately gorged with drink and food, then does that latter portion leap up and hurl itself about in sleep without check. In such a case every vision presented to the mind is so devoid of thought and reason that the sleeper dreams that he is committing incest with his mother, or that he is having unlawful commerce indiscriminately with gods and men, and frequently too, with beasts; or even that he is killing someone and staining his hands with impious bloodshed; and that he is doing many vile and hideous things recklessly and without shame.
1.6. The Stoics, on the other hand (for Zeno in his writings had, as it were, scattered certain seed which Cleanthes had fertilized somewhat), defended nearly every sort of divination. Then came Chrysippus, a man of the keenest intellect, who exhaustively discussed the whole theory of divination in two books, and, besides, wrote one book on oracles and another on dreams. And following him, his pupil, Diogenes of Babylon, published one book, Antipater two, and my friend, Posidonius, five. But Panaetius, the teacher of Posidonius, a pupil, too, of Antipater, and, even a pillar of the Stoic school, wandered off from the Stoics, and, though he dared not say that there was no efficacy in divination, yet he did say that he was in doubt. Then, since the Stoics โ€” much against their will I grant you โ€” permitted this famous Stoic to doubt on one point will they not grant to us Academicians the right to do the same on all other points, especially since that about which Panaetius is not clear is clearer than the light of day to the other members of the Stoic school?
1.72. But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola.
2.89. But let us dismiss our witnesses and employ reasoning. Those men who defend the natal-day prophecies of the Chaldeans, argue in this way: In the starry belt which the Greeks call the Zodiac there is a certain force of such a nature that every part of that belt affects and changes the heavens in a different way, according to the stars that are in this or in an adjoining locality at a given time. This force is variously affected by those stars which are called planets or wandering stars. But when they have come into that sign of the Zodiac under which someone is born, or into a sign having some connexion with or accord with the natal sign, they form what is called a triangle or square. Now since, through the procession and retrogression of the stars, the great variety and change of the seasons and of temperature take place, and since the power of the sun produces such results as are before our eyes, they believe that it is not merely probable, but certain, that just as the temperature of the air is regulated by this celestial force, so also children at their birth are influenced in soul and body and by this force their minds, manners, disposition, physical condition, career in life and destinies are determined. 43
2.97. Hence it is evident that ones birth is more affected by local environment than by the condition of the moon. of course, the statement quoted by you that the Babylonians for 470, years had taken the horoscope of every child and had tested it by the results, is untrue; for if this had been their habit they would not have abandoned it. Moreover we find no writer who says that the practice exists or who knows that it ever did exist.47 You observe that I am not repeating the arguments of Carneades, but those of Panaetius, the head of the Stoic school. But now on my own initiative I put the following questions: Did all the Romans who fell at Cannae have the same horoscope? Yet all had one and the same end. Were all the men eminent for intellect and genius born under the same star? Was there ever a day when countless numbers were not born? And yet there never was another Homer. 2.98. Again: if it matters under what aspect of the sky or combination of the stars every animate being is born, then necessarily the same conditions must affect iimate beings also: can any statement be more ridiculous than that? Be that as it may, our good friend Lucius Tarutius of Firmum, who was steeped in Chaldaic lore, made a calculation, based on the assumption that our citys birthday was on the Feast of Pales (at which time tradition says it was founded by Romulus), and from that calculation Tarutius even went so far as to assert that Rome was born when the moon was in the sign of Libra and from that fact unhesitatingly prophesied her destiny. 2.99. What stupendous power delusion has! And was the citys natal day also subject to the influence of the moon and stars? Assume, if you will, that it matters in the case of a child under what arrangement of the heavenly bodies it draws its first breath, does it also follow that the stars could have had any influence over the bricks and cement of which the city was built? But why say more against a theory which every days experience refutes? I recall a multitude of prophecies which the Chaldeans made to Pompey, to Crassus and even to Caesar himself (now lately deceased), to the effect that no one of them would die except in old age, at home and in great glory. Hence it would seem very strange to me should anyone, especially at this time, believe in men whose predictions he sees disproved every day by actual results. 48' '. None
11. Cicero, On The Nature of The Gods, 1.25-1.42, 3.5 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Diogenes of Babylon โ€ข Diogenes of Babylon,

 Found in books: Atkins and Bรฉnatouรฏl (2021) 125; Frede and Laks (2001) 187, 188, 189; Inwood and Warren (2020) 114; Long (2006) 116, 117; Wynne (2019) 156


1.25. "So much, Lucilius, for the doctrines of your school. To show what the older systems are like, I will trace their history from the remotest of your predecessors. Thales of Miletus, who was the first person to investigate these matters, said that water was the first principle of things, but that god was the mind that moulded all things out of water โ€” supposing that gods can exist without sensation; and why did he make mind an adjunct of water, if mind can exist by itself, devoid of body? The view of Anaximander is that the gods are not everlasting but are born and perish at long intervals of time, and that they are worlds, countless in number. But how we conceive of god save as living for ever? 1.26. Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body. 1.27. But this Anaxagoras will not allow; yet mind naked and simple, without any material adjunct to serve as an organ of sensation, seems to elude the capacity of our understanding. Alcmaeon of Croton, who attributed divinity to the sun, moon and other heavenly bodies, and also to the soul, did not perceive that he was bestowing immortality on things that are mortal. As for Pythagoras, who believed that the entire substance of the universe is penetrated and pervaded by a soul of which our souls are fragments, he failed to notice that this severance of the souls of men from the world-soul means the dismemberment and rending asunder of god; and that when their souls are unhappy, as happens to most men, then a portion of god is unhappy; which is impossible. 1.28. Again, if the soul of man is divine, why is it not omniscient? Moreover, if the Pythagorean god is pure soul, how is he implanted in, or diffused throughout, the world? Next, Xenophanes endowed the universe with mind, and held that, as being infinite, it was god. His view of mind is as open to objection as that of the rest; but on the subject of infinity he incurs still severer criticism, for the infinite can have no sensation and no contact with anything outside. As for Parmenides, he invents a purely fanciful something resembling a crown โ€” stephanรจ is his name for it โ€”, an unbroken ring of glowing lights, encircling the sky, which he entitles god; but no one can imagine this to possess divine form, or sensation. He also has many other portentous notions; he deifies war, strife, lust and the like, things which can be destroyed by disease or sleep or forgetfulness or lapse of time; and he also deifies the stars, but this has been criticized in another philosopher and need not be dealt with now in the case of Parmenides. ' "1.29. Empedocles again among many other blunders comes to grief most disgracefully in his theology. He assigns divinity to the four substances which in his system are the constituent elements of the universe, although manifestly these substances both come into and pass out of existence, and are entirely devoid of sensation. Protagoras also, who declares he has no clear views whatever about the gods, whether they exist or do not exist, or what they are like, seems to have no notion at all of the divine nature. Then in what a maze of error is Democritus involved, who at one moment ranks as gods his roving 'images,' at another the substance that emits and radiates these images, and at another again the scientific intelligence of man! At the same time his denial of immutability and therefore of eternity, to everything whatsoever surely involves a repudiation of deity so absolute as to leave no conception of a divine be remaining! Diogenes of Apollonia makes air a god; but how can air have sensation, or divinity in any shape? " '1.30. The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive. 1.31. Xenophon also commits almost the same errors, though in fewer words; for in his memoir of the sayings of Socrates he represents Socrates as arguing that it is wrong to inquire about the form of god, but also as saying that both the sun and the soul are god, and as speaking at one moment of a single god and at another of several: utterances that involve almost the same mistakes as do those which we quoted from Plato. 1.32. Antisthenes also, in his book entitled The Natural Philosopher, says that while there are many gods of popular belief, there is one god in nature, so depriving divinity of all meaning or substance. Very similarly Speusippus, following his uncle Plato, and speaking of a certain force that governs all things and is endowed with life, does his best to root out the notion of deity from our minds altogether. 1.33. And Aristotle in the Third Book of his Philosophy has a great many confused notions, not disagreeing with the doctrines of his master Plato; at one moment he assigns divinity exclusively to the intellect, at another he says that the world is itself a god, then again he puts some other being over the world, and assigns to this being the rรดle of regulating and sustaining the world-motion by means of a sort of inverse rotation; then he says that the celestial heat is god โ€” not realizing that the heavens are a part of that world which elsewhere he himself has entitled god. But how could the divine consciousness which he assigns to the heavens persist in a state of such rapid motion? Where moreover are all the gods of accepted belief, if we count the heavens also as a god? Again, in maintaining that god is incorporeal, he robs him entirely of sensation, and also of wisdom. Moreover, how is motion possible for an incorporeal being, and how, if he is always in motion, can he enjoy tranquillity and bliss? 1.34. Nor was his fellow-pupil Xenocrates any wiser on this subject. His volumes On the Nature of the Gods give no intelligible account of the divine form; for he states that there are eight gods: five inhabiting the planets, and in a state of motion; one consisting of all the fixed stars, which are to be regarded as separate members constituting a single deity; seventh he adds the sun, and eighth the moon. But what sensation of bliss these things can enjoy it is impossible to conceive. Another member of the school of Plato, Heracleides of Pontus, filled volume after volume with childish fictions; at one moment he deems the world divine, at another the intellect; he also assigns divinity to the planets, and holds that the deity is devoid of sensation and mutable of form; and again in the same volume he reckons earth and sky as gods. 1.35. Theophrastus also is intolerably inconsistent; at one moment he assigns divine preโ€‘eminence to mind, at another to the heavens, and then again to the constellations and stars in the heavens. Nor is his pupil, Strato, surnamed the Natural Philosopher, worthy of attention; in his view the sole repository of divine power is nature, which contains in itself the causes of birth, growth and decay, but is entirely devoid of sensation and of form. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno\'s view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god โ€” if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a \'reason\' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod\'s Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. ' "1.37. Zeno's pupil Aristo holds equally mistaken views. He thinks that the form of the deity cannot be comprehended, and he denies the gods sensation, and in fact is uncertain whether god is a living being at all. Cleanthes, who attended Zeno's lectures at the same time as the last-named, at one moment says that the world itself is god, at another gives this name to the mind and soul of the universe, and at another decides that the most unquestionable deity is that remote allโ€‘surrounding fiery atmosphere called the aether, which encircles and embraces the universe on its outer side at an exceedingly lofty altitude; while in the books that he wrote to combat hedonism he babbles like one demented, now imagining gods of some definite shape and form, now assigning full divinity to the stars, now pronouncing that nothing is more divine than reason. The result is that the god whom we apprehend by our intelligence, and desire to make to correspond with a mental concept as a seal tallies with its impression, has utterly and entirely vanished. " '1.38. Persaeus, another pupil of Zeno, says that men have deified those persons who have made some discovery of special utility for civilization, and that useful and health-giving things have themselves been called by divine names; he did not even say that they were discoveries of the gods, but speaks of them as actually divine. But what could be more ridiculous than to award divine honours to things mean and ugly, or to give the rank of gods to men now dead and gone, whose worship could only take the form of lamentation? 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods โ€” so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the allโ€‘pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and allโ€‘embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the allโ€‘embracing unity of things; and even those human beings who have attained immortality. 1.40. He also argues that the god whom men call Jupiter is the aether, and that Neptune is the air which permeates the sea, and the goddess called Ceres the earth; and he deals in the same way with the whole series of the names of the other gods. He also identifies Jupiter with the mighty Law, everlasting and eternal, which is our guide of life and instructress in duty, and which he entitles Necessity or Fate, and the Everlasting Truth of future events; none of which conceptions is of such a nature as to be deemed to possess divinity. 1.41. This is what is contained in his Nature of the Gods, Book I. In Book II he aims at reconciling the myths of Orpheus, Musaeus, Hesiod and Homer with his own theology as enunciated in Book I, and so makes out that even the earliest poets of antiquity, who had no notion of these doctrines, were really Stoics. In this he is followed by Diogenes of Babylon, who in his book entitled Minerva rationalizes the myth of the birth of the virgin goddess from Jove by explaining it as an allegory of the processes of nature. 1.42. "I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent.
3.5. "Very well," rejoined Cotta, "let us then proceed as the argument itself may lead us. But before we come to the subject, let me say a few words about myself. I am considerably influenced by your authority, Balbus, and by the plea that you put forward at the conclusion of your discourse, when you exhorted me to remember that I am both a Cotta and a pontife. This no doubt meant that I ought to uphold the beliefs about the immortal gods which have come down to us from our ancestors, and the rites and ceremonies and duties of religion. For my part I always shall uphold them and always have done so, and no eloquence of anybody, learned or unlearned, shall ever dislodge me from the belief as to the worship of the immortal gods which I have inherited from our forefathers. But on any question of el I am guided by the high pontifes, Titus Coruncanius, Publius Scipio and Publius Scaevola, not by Zeno or Cleanthes or Chrysippus; and I have Gaius Laelius, who was both an augur and a philosopher, to whose discourse upon religion, in his famous oration, I would rather listen than to any leader of the Stoics. The religion of the Roman people comprises ritual, auspices, and the third additional division consisting of all such prophetic warnings as the interpreters of the Sybil or the soothsayers have derived from portents and prodigies. While, I have always thought that none of these departments of religion was to be despised, and I have held the conviction that Romulus by his auspices and Numa by his establishment of our ritual laid the foundations of our state, which assuredly could never have been as great as it is had not the fullest measure of divine favour been obtained for it. ''. None
12. Hebrew Bible, Daniel, 6.11, 6.17, 11.36-11.38 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, and the four kingdoms โ€ข Babylon, in Qumran texts

 Found in books: Avery Peck et al. (2014) 60; Beyerle and Goff (2022) 458; Collins (2016) 32, 33, 34, 35, 119, 120, 135, 182, 187, 299; Lynskey (2021) 181; Moss (2012) 38; Van Nuffelen (2012) 48


6.11. ื•ึฐื“ึธื ึดื™ึผึตืืœ ื›ึผึฐื“ึดื™ ื™ึฐื“ึทืข ื“ึผึดื™ึพืจึฐืฉืึดื™ื ื›ึผึฐืชึธื‘ึธื ืขึทืœ ืœึฐื‘ึทื™ึฐืชึตื”ึผ ื•ึฐื›ึทื•ึผึดื™ืŸ ืคึผึฐืชึดื™ื—ึธืŸ ืœึตื”ึผ ื‘ึผึฐืขึดืœึผึดื™ืชึตื”ึผ ื ึถื’ึถื“ ื™ึฐืจื•ึผืฉืึฐืœึถื ื•ึฐื–ึดืžึฐื ึดื™ืŸ ืชึผึฐืœึธืชึธื” ื‘ึฐื™ื•ึนืžึธื ื”ื•ึผื ื‘ึผึธืจึตืšึฐ ืขึทืœึพื‘ึผึดืจึฐื›ื•ึนื”ึดื™ ื•ึผืžึฐืฆึทืœึผึตื ื•ึผืžื•ึนื“ึตื ืงึณื“ึธื ืึฑืœึธื”ึตื”ึผ ื›ึผึธืœึพืงึณื‘ึตืœ ื“ึผึดื™ึพื”ึฒื•ึธื ืขึธื‘ึตื“ ืžึดืŸึพืงึทื“ึฐืžึทืช ื“ึผึฐื ึธื”ืƒ
6.17. ื‘ึผึตืื“ึทื™ึดืŸ ืžึทืœึฐื›ึผึธื ืึฒืžึทืจ ื•ึฐื”ึทื™ึฐืชึดื™ื• ืœึฐื“ึธื ึดื™ึผึตืืœ ื•ึผืจึฐืžื•ึน ืœึฐื’ึปื‘ึผึธื ื“ึผึดื™ ืึทืจึฐื™ึธื•ึธืชึธื ืขึธื ึตื” ืžึทืœึฐื›ึผึธื ื•ึฐืึธืžึทืจ ืœึฐื“ึธื ึดื™ึผึตืืœ ืึฑืœึธื”ึธืšึฐ ื“ึผึดื™ ืื ืชื” ืึทื ึฐืชึผึฐ ืคึผึธืœึทื—ึพืœึตื”ึผ ื‘ึผึดืชึฐื“ึดื™ืจึธื ื”ื•ึผื ื™ึฐืฉืึตื™ื–ึฐื‘ึดื ึผึธืšึฐืƒ
11.36. ื•ึฐืขึธืฉื‚ึธื” ื›ึดืจึฐืฆื•ึนื ื•ึน ื”ึทืžึผึถืœึถืšึฐ ื•ึฐื™ึดืชึฐืจื•ึนืžึตื ื•ึฐื™ึดืชึฐื’ึผึทื“ึผึตืœ ืขึทืœึพื›ึผึธืœึพืึตืœ ื•ึฐืขึทืœ ืึตืœ ืึตืœึดื™ื ื™ึฐื“ึทื‘ึผึตืจ ื ึดืคึฐืœึธืื•ึนืช ื•ึฐื”ึดืฆึฐืœึดื™ื—ึท ืขึทื“ึพื›ึผึธืœึธื” ื–ึทืขึทื ื›ึผึดื™ ื ึถื—ึฑืจึธืฆึธื” ื ึถืขึฑืฉื‚ึธืชึธื”ืƒ 11.37. ื•ึฐืขึทืœึพืึฑืœึนื”ึตื™ ืึฒื‘ึนืชึธื™ื• ืœึนื ื™ึธื‘ึดื™ืŸ ื•ึฐืขึทืœึพื—ึถืžึฐื“ึผึทืช ื ึธืฉืึดื™ื ื•ึฐืขึทืœึพื›ึผึธืœึพืึฑืœื•ึนื”ึผึท ืœึนื ื™ึธื‘ึดื™ืŸ ื›ึผึดื™ ืขึทืœึพื›ึผึนืœ ื™ึดืชึฐื’ึผึทื“ึผึธืœืƒ 11.38. ื•ึฐืœึถืึฑืœึนื”ึผึท ืžึธืขึปื–ึผึดื™ื ืขึทืœึพื›ึผึทื ึผื•ึน ื™ึฐื›ึทื‘ึผึตื“ ื•ึฐืœึถืึฑืœื•ึนื”ึผึท ืึฒืฉืึถืจ ืœึนืึพื™ึฐื“ึธืขึปื”ื•ึผ ืึฒื‘ึนืชึธื™ื• ื™ึฐื›ึทื‘ึผึตื“ ื‘ึผึฐื–ึธื”ึธื‘ ื•ึผื‘ึฐื›ึถืกึถืฃ ื•ึผื‘ึฐืึถื‘ึถืŸ ื™ึฐืงึธืจึธื” ื•ึผื‘ึทื—ึฒืžึปื“ื•ึนืชืƒ' '. None
6.11. And when Daniel knew that the writing was signed, he went into his houseโ€”now his windows were open in his upper chamber toward Jerusalemโ€”and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6.17. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said unto Daniel: โ€˜Thy God whom thou servest continually, He will deliver thee.โ€™
11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done. 11.37. Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all. 11.38. But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .' '. None
13. Septuagint, 1 Maccabees, 1.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon (Mesopotamia/Iraq)

 Found in books: Bezzel and Pfeiffer (2021) 107; Salvesen et al (2020) 103


1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms.''. None
14. Anon., Sibylline Oracles, 3.350-3.380, 3.388-3.410 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: โ€ข Babylon

 Found in books: Konig and Wiater (2022) 195; Kรถnig and Wiater (2022) 195


3.350. 350 In the great God's pure laws, when he shall lift" '3.351. Thy wearied knee upright unto the light. 3.352. And then will God from heaven send a king 3.353. To judge each man in blood and light of fire. 3.354. There is a royal tribe, the race of which 3.355. 355 Shall be unfailing; and as times revolve 3.356. This race shall bear rule and begin to build' "3.357. God's temple new. And all the Persian king" '3.358. Shall aid with bronze and gold and well-wrought iron. 3.359. For God himself will give the holy dream 3.360. 360 By night. And then the temple shall again 3.361. Be, as it was before. . . . 3.362. Now when my soul had rest from inspired song, 3.363. And I prayed the great Father for a rest 3.364. From constraint; even in my heart again 3.365. 365 Was set a message of the mighty God 3.366. And he bade me proclaim through all the earth 3.367. And plant in royal minds things yet to be. 3.368. And in my mind God put this first to say 3.369. How many lamentable suffering 3.370. 370 The Immortal purposed upon Babylon 3.371. Because she his great temple had destroyed. 3.372. Alas, alas for thee! O Babylon, 3.373. And for the offspring of the Assyrian men! 3.374. Through all the earth the rush of sinful men 3.375. 375 Shall some time come, and shout of mortal men 3.376. And stroke of the great God, who inspires songs, 3.377. Shall ruin every land. For high in air to thee 3.378. O Babylon, shall it come from above, 3.379. And out of heaven from holy ones to thee 3.380. 380 Shall it come down, and the soul in thy children
3.388. And dreadful, to thy homes, which thou didst hope 3.389. Might never fall on thee. For through thy midst 3.390. 390 A sword shall pass, and scattering and death 3.391. And famine shall prevail until of king 3.392. The seventh generation, and then cease. 3.393. Alas for thee, O land of Gog and Magog 3.394. In the midst of the rivers of Ethiopia! 3.395. 395 What pouring out of blood shalt thou receive, 3.396. And house of judgment among men be called, 3.397. And thy land of much dew shall drink black blood! 3.398. Alas for thee, O Libya, and alas, 3.399. Both sea and land! O daughters of the west, 3.400. 400 So shall ye come unto a bitter day. 3.401. And ye shall come pursued by grievous strife, 3.402. Dreadful and grievous; there shall be again 3.403. A dreadful judgment, and ye all shall come 3.404. By force unto destruction, for ye tore 3.405. 405 In pieces the great house of the Immortal, 3.406. And with iron teeth ye chewed it dreadfully. 3.407. Therefore shalt thou then look upon thy land 3.408. Full of the dead, some of them fallen by war 3.409. And by the demon of all violence, 3.410. 410 Famine and plague, and some by barbarous foes.'". None
15. Diodorus Siculus, Historical Library, 2.7.2, 2.9 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: โ€ข Babylon

 Found in books: Konig and Wiater (2022) 138; Kรถnig and Wiater (2022) 138


2.7.2. \xa0Consequently, since the city lay on a plain along the Euphrates, the mound was visible for a distance of many stades, like an acropolis; and this mound stands, they say, even to this day, though Ninus was razed to the ground by the Medes when they destroyed the empire of the Assyrians. Semiramis, whose nature made her eager for great exploits and ambitious to surpass the fame of her predecessor on the throne, set her mind upon founding a city in Babylonia, and after securing the architects of all the world and skilled artisans and making all the other necessary preparations, she gathered together from her entire kingdom two million men to complete the work.
2.9. 1. \xa0After this Semiramis picked out the lowest spot in Babylonia and built a square reservoir, which was three hundred stades long on each side; it was constructed of baked brick and bitumen, and had a depth of thirty-five feet.,2. \xa0Then, diverting the river into it, she built an underground passage-way from one palace to the other; and making it of burned brick, she coated the vaulted chambers on both sides with hot bitumen until she had made the thickness of this coating four cubits. The side walls of the passage-way were twenty bricks thick and twelve feet high, exclusive of the barrel-vault, and the width of the passage-way was fifteen feet.,3. \xa0And after this construction had been finished in only seven days she let the river back again into its old channel, and so, since the stream flowed above the passage-way, Semiramis was able to go across from one palace to the other without passing over the river. At each end of the passage-way she also set bronze gates which stood until the time of the Persian rule.,4. \xa0After this she built in the centre of the city a temple of Zeus whom, as we have said, the Babylonians call Belus. Now since with regard to this temple the historians are at variance, and since time has caused the structure to fall into ruins, it is impossible to give the exact facts concerning it. But all agree that it was exceedingly high, and that in it the Chaldaeans made their observations of the stars, whose risings and settings could be accurately observed by reason of the height of the structure.,5. \xa0Now the entire building was ingeniously constructed at great expense of bitumen and brick, and at the top of the ascent Semiramis set up three statues of hammered gold, of Zeus, Hera, and Rhea. of these statues that of Zeus represented him erect and striding forward, and, being forty feet high, weighed a\xa0thousand Babylonian talents; that of Rhea showed her seated on a golden throne and was of the same weight as that of Zeus; and at her knees stood two lions, while near by were huge serpents of silver, each one weighing thirty talents.,6. \xa0The statue of Hera was also standing, weighing eight hundred talents, and in her right hand she held a snake by the head and in her left a sceptre studded with precious stones.,7. \xa0A\xa0table for all three statues, made of hammered gold, stood before them, forty feet long, fifteen wide, and weighing five hundred talents. Upon it rested two drinking-cups, weighing thirty talents.,8. \xa0And there were censers as well, also two in number but weighing each three hundred talents, and also three gold mixing bowls, of which the one belonging to Zeus weighed twelve hundred Babylonian talents and the other two six hundred each.,9. \xa0But all these were later carried off as spoil by the kings of the Persians, while as for the palaces and the other buildings, time has either entirely effaced them or left them in ruins; and in fact of Babylon itself but a small part is inhabited at this time, and most of the area within its walls is given over to agriculture.''. None
16. Philo of Alexandria, That God Is Unchangeable, 35 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: โ€ข Diogenes of Babylon

 Found in books: Graver (2007) 225; Inwood and Warren (2020) 147


35. for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started. ''. None
17. Josephus Flavius, Jewish Antiquities, 1.214 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon/Babylonians

 Found in books: Gruen (2020) 174; Thiessen (2011) 53


1.214. ฯ„ฮนฬฮบฯ„ฮตฯ„ฮฑฮน ฮดฮตฬ€ ฯ€ฮฑฮนอ‚ฯ‚ ฮตฬ”ฮบฮฑฯ„ฮตฬฯฯ‰ฮฝ ฯ„ฯ‰อ‚อ… ฯ…ฬ”ฯƒฯ„ฮฑฬฯ„ฯ‰อ… ฮตฬ“ฬฯ„ฮตฮน, ฮฟฬ”ฬ€ฮฝ ฮตฯ…ฬ“ฮธฯ…ฬ€ฯ‚ ฮผฮตฯ„' ฮฟฬ“ฮณฮดฮฟฬฮทฮฝ ฮทฬ”ฮผฮตฬฯฮฑฮฝ ฯ€ฮตฯฮนฯ„ฮตฬฮผฮฝฮฟฯ…ฯƒฮน, ฮบฮฑฬ“ฮพ ฮตฬ“ฮบฮตฮนฬฮฝฮฟฯ… ฮผฮตฯ„ฮฑฬ€ ฯ„ฮฟฯƒฮฑฯ…ฬฯ„ฮฑฯ‚ ฮตฬ“ฬฮธฮฟฯ‚ ฮตฬ“ฬฯ‡ฮฟฯ…ฯƒฮนฮฝ ฮฟฮนฬ” ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนอ‚ฮฟฮน ฯ€ฮฟฮนฮตฮนอ‚ฯƒฮธฮฑฮน ฯ„ฮฑฬ€ฯ‚ ฯ€ฮตฯฮนฯ„ฮฟฮผฮฑฬฯ‚, ฬ“ฬฮ‘ฯฮฑฮฒฮตฯ‚ ฮดฮตฬ€ ฮผฮตฯ„ฮฑฬ€ ฮตฬ“ฬฯ„ฮฟฯ‚ ฯ„ฯฮนฯƒฮบฮฑฮนฮดฮตฬฮบฮฑฯ„ฮฟฮฝ: ฬ“ฮ™ฯƒฮผฮฑฮทอ‚ฮปฮฟฯ‚ ฮณฮฑฬ€ฯ ฮฟฬ” ฮบฯ„ฮนฬฯƒฯ„ฮทฯ‚ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฯ„ฮฟฯ…อ‚ ฮตฬ“ฬฮธฮฝฮฟฯ…ฯ‚ ฬ”ฮ‘ฮฒฯฮฑฬฮผฯ‰อ… ฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ‚ ฮตฬ“ฮบ ฯ„ฮทอ‚ฯ‚ ฯ€ฮฑฮปฮปฮฑฮบฮทอ‚ฯ‚ ฮตฬ“ฮฝ ฯ„ฮฟฯ…ฬฯ„ฯ‰อ… ฯ€ฮตฯฮนฯ„ฮตฬฮผฮฝฮตฯ„ฮฑฮน ฯ„ฯ‰อ‚อ… ฯ‡ฯฮฟฬฮฝฯ‰อ…: ฯ€ฮตฯฮนฬ€ ฮฟฯ…ฬ”อ‚ ฯ„ฮฟฬ€ฮฝ ฯ€ฮฑฬฮฝฯ„ฮฑ ฮปฮฟฬฮณฮฟฮฝ ฮตฬ“ฮบฮธฮทฬฯƒฮฟฮผฮฑฮน ฮผฮตฯ„ฮฑฬ€ ฯ€ฮฟฮปฮปฮทอ‚ฯ‚ ฮฑฬ“ฮบฯฮนฮฒฮตฮนฬฮฑฯ‚."". None
1.214. o that this son was born to them both in the last year of each of those decimal numbers. And they circumcised him upon the eighth day and from that time the Jews continue the custom of circumcising their sons within that number of days. But as for the Arabians, they circumcise after the thirteenth year, because Ismael, the founder of their nation, who was born to Abraham of the concubine, was circumcised at that age; concerning whom I will presently give a particular account, with great exactness.''. None
18. New Testament, 1 Peter, 5.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon (babel)

 Found in books: Hellholm et al. (2010) 1759; Tefera and Stuckenbruck (2021) 211, 213


5.13. แผˆฯƒฯ€ฮฌฮถฮตฯ„ฮฑฮน แฝ‘ฮผแพถฯ‚ แผก แผฮฝ ฮ’ฮฑฮฒฯ…ฮปแฟถฮฝฮน ฯƒฯ…ฮฝฮตฮบฮปฮตฮบฯ„แฝด ฮบฮฑแฝถ ฮœฮฌฯฮบฮฟฯ‚ แฝ ฯ…แผฑฯŒฯ‚ ฮผฮฟฯ….''. None
5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son. ''. None
19. New Testament, Acts, 7.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Babylon and Babylonians โ€ข Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt

 Found in books: Gera (2014) 205; Potter Suh and Holladay (2021) 130


7.2. แฝ ฮดแฝฒ แผ”ฯ†ฮท แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟแฝถ ฮบฮฑแฝถ ฯ€ฮฑฯ„ฮญฯฮตฯ‚, แผ€ฮบฮฟฯฯƒฮฑฯ„ฮต. แฝ‰ ฮธฮตแฝธฯ‚ ฯ„แฟ†ฯ‚ ฮดฯŒฮพฮทฯ‚ แฝคฯ†ฮธฮท ฯ„แฟท ฯ€ฮฑฯ„ฯแฝถ แผกฮผแฟถฮฝ แผˆฮฒฯฮฑแฝฐฮผ แฝ„ฮฝฯ„ฮน แผฮฝ ฯ„แฟ‡ ฮœฮตฯƒฮฟฯ€ฮฟฯ„ฮฑฮผฮฏแพณ ฯ€ฯแฝถฮฝ แผข ฮบฮฑฯ„ฮฟฮนฮบแฟ†ฯƒฮฑฮน ฮฑแฝฯ„แฝธฮฝ แผฮฝ ฮงฮฑฯฯฮฌฮฝ,''. None
7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, ''. None
20. New Testament, Apocalypse, 3.20-3.21, 4.1, 6.10, 11.15-11.18, 16.9, 17.1-17.3, 17.5-17.6, 17.8, 17.15-17.18, 18.2, 18.4, 18.9-18.20, 19.2, 19.7-19.9, 21.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon / Babylonia, โ€ข Babylon, Babylonia โ€ข Babylon, symbolism of โ€ข Babylon, whore of Babylon

 Found in books: Berglund Crostini and Kelhoffer (2022) 138, 139, 140; Hellholm et al. (2010) 1759; Huttner (2013) 152, 178; Iricinschi et al. (2013) 433; Maier and Waldner (2022) 46, 47, 51, 52, 53, 57, 58; Nissinen and Uro (2008) 294; O, Daly (2020) 57, 58; Stuckenbruck (2007) 268, 312; Van Nuffelen (2012) 49


3.20. แผธฮดฮฟแฝบ แผ•ฯƒฯ„ฮทฮบฮฑ แผฯ€แฝถ ฯ„แฝดฮฝ ฮธฯฯฮฑฮฝ ฮบฮฑแฝถ ฮบฯฮฟฯฯ‰ยท แผฮฌฮฝ ฯ„ฮนฯ‚ แผ€ฮบฮฟฯฯƒแฟƒ ฯ„แฟ†ฯ‚ ฯ†ฯ‰ฮฝแฟ†ฯ‚ ฮผฮฟฯ… ฮบฮฑแฝถ แผ€ฮฝฮฟฮฏฮพแฟƒ ฯ„แฝดฮฝ ฮธฯฯฮฑฮฝ, ฮตแผฐฯƒฮตฮปฮตฯฯƒฮฟฮผฮฑฮน ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ ฮดฮตฮนฯ€ฮฝฮฎฯƒฯ‰ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ ฮฑแฝฯ„แฝธฯ‚ ฮผฮตฯ„สผ แผฮผฮฟแฟฆ. 3.21. แฝ‰ ฮฝฮนฮบแฟถฮฝ ฮดฯŽฯƒฯ‰ ฮฑแฝฯ„แฟท ฮบฮฑฮธฮฏฯƒฮฑฮน ฮผฮตฯ„สผ แผฮผฮฟแฟฆ แผฮฝ ฯ„แฟท ฮธฯฯŒฮฝแฟณ ฮผฮฟฯ…, แฝกฯ‚ ฮบแผ€ฮณแฝผ แผฮฝฮฏฮบฮทฯƒฮฑ ฮบฮฑแฝถ แผฮบฮฌฮธฮนฯƒฮฑ ฮผฮตฯ„แฝฐ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯฯŒฯ‚ ฮผฮฟฯ… แผฮฝ ฯ„แฟท ฮธฯฯŒฮฝแฟณ ฮฑแฝฯ„ฮฟแฟฆ.
4.1. ฮœฮตฯ„แฝฐ ฯ„ฮฑแฟฆฯ„ฮฑ ฮตแผถฮดฮฟฮฝ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ ฮธฯฯฮฑ แผ ฮฝฮตแฟณฮณฮผฮญฮฝฮท แผฮฝ ฯ„แฟท ฮฟแฝฯฮฑฮฝแฟท, ฮบฮฑแฝถ แผก ฯ†ฯ‰ฮฝแฝด แผก ฯ€ฯฯŽฯ„ฮท แผฃฮฝ แผคฮบฮฟฯ…ฯƒฮฑ แฝกฯ‚ฯƒฮฌฮปฯ€ฮนฮณฮณฮฟฯ‚ฮปฮฑฮปฮฟฯฯƒฮทฯ‚ ฮผฮตฯ„สผ แผฮผฮฟแฟฆ, ฮปฮญฮณฯ‰ฮฝแผˆฮฝฮฌฮฒฮฑแฝงฮดฮต, ฮบฮฑแฝถ ฮดฮตฮฏฮพฯ‰ ฯƒฮฟฮนแผƒ ฮดฮตแฟ– ฮณฮตฮฝฮญฯƒฮธฮฑฮน.
6.10. ฮบฮฑแฝถ แผ”ฮบฯฮฑฮพฮฑฮฝ ฯ†ฯ‰ฮฝแฟ‡ ฮผฮตฮณฮฌฮปแฟƒ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚แผฯ‰ฯ‚ ฯ€ฯŒฯ„ฮต, แฝ ฮดฮตฯƒฯ€ฯŒฯ„ฮทฯ‚แฝ แผ…ฮณฮนฮฟฯ‚ ฮบฮฑแฝถ แผ€ฮปฮทฮธฮนฮฝฯŒฯ‚, ฮฟแฝฮบฯฮฏฮฝฮตฮนฯ‚ฮบฮฑแฝถแผฮบฮดฮนฮบฮตแฟ–ฯ‚ ฯ„แฝธ ฮฑแผทฮผฮฑแผกฮผแฟถฮฝ แผฮบฯ„แฟถฮฝ ฮบฮฑฯ„ฮฟฮนฮบฮฟฯฮฝฯ„ฯ‰ฮฝ แผฯ€แฝถ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚;
11.15. ฮšฮฑแฝถ แฝ แผ•ฮฒฮดฮฟฮผฮฟฯ‚ แผ„ฮณฮณฮตฮปฮฟฯ‚ แผฯƒฮฌฮปฯ€ฮนฯƒฮตฮฝยท ฮบฮฑแฝถ แผฮณฮญฮฝฮฟฮฝฯ„ฮฟ ฯ†ฯ‰ฮฝฮฑแฝถ ฮผฮตฮณฮฌฮปฮฑฮน แผฮฝ ฯ„แฟท ฮฟแฝฯฮฑฮฝแฟท, ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ แผ˜ฮณฮญฮฝฮตฯ„ฮฟ แผก ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑ ฯ„ฮฟแฟฆ ฮบฯŒฯƒฮผฮฟฯ… ฯ„ฮฟแฟฆ ฮบฯ…ฯฮฏฮฟฯ… แผกฮผแฟถฮฝ ฮบฮฑแฝถ ฯ„ฮฟแฟฆ ฯ‡ฯฮนฯƒฯ„ฮฟแฟฆ ฮฑแฝฯ„ฮฟแฟฆ, ฮบฮฑแฝถ ฮฒฮฑฯƒฮนฮปฮตฯฯƒฮตฮน ฮตแผฐฯ‚ ฯ„ฮฟแฝบฯ‚ ฮฑแผฐแฟถฮฝฮฑฯ‚ ฯ„แฟถฮฝ ฮฑแผฐฯŽฮฝฯ‰ฮฝ. 11.16. ฮบฮฑแฝถ ฮฟแผฑ ฮตแผดฮบฮฟฯƒฮน ฯ„ฮญฯƒฯƒฮฑฯฮตฯ‚ ฯ€ฯฮตฯƒฮฒฯฯ„ฮตฯฮฟฮน ฮฟแผฑ แผฮฝฯŽฯ€ฮนฮฟฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฮน แผฯ€แฝถ ฯ„ฮฟแฝบฯ‚ ฮธฯฯŒฮฝฮฟฯ…ฯ‚ ฮฑแฝฯ„แฟถฮฝ แผ”ฯ€ฮตฯƒฮฑฮฝ แผฯ€แฝถ ฯ„แฝฐ ฯ€ฯฯŒฯƒฯ‰ฯ€ฮฑ ฮฑแฝฯ„แฟถฮฝ ฮบฮฑแฝถ ฯ€ฯฮฟฯƒฮตฮบฯฮฝฮทฯƒฮฑฮฝ ฯ„แฟท ฮธฮตแฟท, 11.17. ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ ฮ•แฝฯ‡ฮฑฯฮนฯƒฯ„ฮฟแฟฆฮผฮญฮฝ ฯƒฮฟฮน, ฮบฯฯฮนฮต, แฝ ฮธฮตฯŒฯ‚, แฝ ฯ€ฮฑฮฝฯ„ฮฟฮบฯฮฌฯ„ฯ‰ฯ, แฝ แฝขฮฝ ฮบฮฑแฝถ แฝ แผฆฮฝ, แฝ…ฯ„ฮน ฮตแผดฮปฮทฯ†ฮตฯ‚ ฯ„แฝดฮฝ ฮดฯฮฝฮฑฮผฮฏฮฝ ฯƒฮฟฯ… ฯ„แฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฮบฮฑแฝถ แผฮฒฮฑฯƒฮฏฮปฮตฯ…ฯƒฮฑฯ‚ยท 11.18. ฮบฮฑแฝถ ฯ„แฝฐ แผ”ฮธฮฝฮท แฝ ฯฮณฮฏฯƒฮธฮทฯƒฮฑฮฝ, ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ แผก แฝ€ฯฮณฮฎ ฯƒฮฟฯ… ฮบฮฑแฝถ แฝ ฮบฮฑฮนฯแฝธฯ‚ ฯ„แฟถฮฝ ฮฝฮตฮบฯแฟถฮฝ ฮบฯฮนฮธแฟ†ฮฝฮฑฮน ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯ„แฝธฮฝ ฮผฮนฯƒฮธแฝธฮฝ ฯ„ฮฟแฟ–ฯ‚ ฮดฮฟฯฮปฮฟฮนฯ‚ ฯƒฮฟฯ… ฯ„ฮฟแฟ–ฯ‚ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฑฮนฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ แผฮณฮฏฮฟฮนฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ ฯ†ฮฟฮฒฮฟฯ…ฮผฮญฮฝฮฟฮนฯ‚ ฯ„แฝธ แฝ„ฮฝฮฟฮผฮฌ ฯƒฮฟฯ…, ฯ„ฮฟแฝบฯ‚ ฮผฮนฮบฯฮฟแฝบฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฝบฯ‚ ฮผฮตฮณฮฌฮปฮฟฯ…ฯ‚, ฮบฮฑแฝถ ฮดฮนฮฑฯ†ฮธฮตแฟ–ฯฮฑฮน ฯ„ฮฟแฝบฯ‚ ฮดฮนฮฑฯ†ฮธฮตฮฏฯฮฟฮฝฯ„ฮฑฯ‚ ฯ„แฝดฮฝ ฮณแฟ†ฮฝ.
16.9. ฮบฮฑแฝถ แผฮบฮฑฯ…ฮผฮฑฯ„ฮฏฯƒฮธฮทฯƒฮฑฮฝ ฮฟแผฑ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฮน ฮบฮฑแฟฆฮผฮฑ ฮผฮญฮณฮฑยท ฮบฮฑแฝถ แผฮฒฮปฮฑฯƒฯ†ฮฎฮผฮทฯƒฮฑฮฝ ฯ„แฝธ แฝ„ฮฝฮฟฮผฮฑ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯ„ฮฟแฟฆ แผ”ฯ‡ฮฟฮฝฯ„ฮฟฯ‚ ฯ„แฝดฮฝ แผฮพฮฟฯ…ฯƒฮฏฮฑฮฝ แผฯ€แฝถ ฯ„แฝฐฯ‚ ฯ€ฮปฮทฮณแฝฐฯ‚ ฯ„ฮฑฯฯ„ฮฑฯ‚, ฮบฮฑแฝถ ฮฟแฝ ฮผฮตฯ„ฮตฮฝฯŒฮทฯƒฮฑฮฝ ฮดฮฟแฟฆฮฝฮฑฮน ฮฑแฝฯ„แฟท ฮดฯŒฮพฮฑฮฝ.
17.1. ฮšฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผทฯ‚ แผฮบ ฯ„แฟถฮฝ แผ‘ฯ€ฯ„แฝฐ แผ€ฮณฮณฮญฮปฯ‰ฮฝ ฯ„แฟถฮฝ แผฯ‡ฯŒฮฝฯ„ฯ‰ฮฝ ฯ„แฝฐฯ‚ แผ‘ฯ€ฯ„แฝฐ ฯ†ฮนฮฌฮปฮฑฯ‚, ฮบฮฑแฝถ แผฮปฮฌฮปฮทฯƒฮตฮฝ ฮผฮตฯ„สผ แผฮผฮฟแฟฆ ฮปฮญฮณฯ‰ฮฝ ฮ”ฮตแฟฆฯฮฟ, ฮดฮตฮฏฮพฯ‰ ฯƒฮฟฮน ฯ„แฝธ ฮบฯฮฏฮผฮฑ ฯ„แฟ†ฯ‚ ฯ€ฯŒฯฮฝฮทฯ‚ ฯ„แฟ†ฯ‚ ฮผฮตฮณฮฌฮปฮทฯ‚ ฯ„แฟ†ฯ‚ ฮบฮฑฮธฮทฮผฮญฮฝฮทฯ‚ แผฯ€แฝถ แฝ‘ฮดฮฌฯ„ฯ‰ฮฝ ฯ€ฮฟฮปฮปแฟถฮฝ, 17.2. ฮผฮตฮธสผ แผงฯ‚ แผฯ€ฯŒฯฮฝฮตฯ…ฯƒฮฑฮฝ ฮฟแผฑ ฮฒฮฑฯƒฮนฮปฮตแฟ–ฯ‚ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚, ฮบฮฑแฝถแผฮผฮตฮธฯฯƒฮธฮทฯƒฮฑฮฝฮฟแผฑ ฮบฮฑฯ„ฮฟฮนฮบฮฟแฟฆฮฝฯ„ฮตฯ‚ฯ„แฝดฮฝ ฮณแฟ†ฮฝ แผฮบ ฯ„ฮฟแฟฆ ฮฟแผดฮฝฮฟฯ…ฯ„แฟ†ฯ‚ ฯ€ฮฟฯฮฝฮตฮฏฮฑฯ‚ฮฑแฝฯ„แฟ†ฯ‚. 17.3. ฮบฮฑแฝถ แผ€ฯ€ฮฎฮฝฮตฮณฮบฮญฮฝ ฮผฮต ฮตแผฐฯ‚ แผ”ฯฮทฮผฮฟฮฝ แผฮฝ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮน. ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ ฮณฯ…ฮฝฮฑแฟ–ฮบฮฑ ฮบฮฑฮธฮทฮผฮญฮฝฮทฮฝ แผฯ€แฝถฮธฮทฯฮฏฮฟฮฝฮบฯŒฮบฮบฮนฮฝฮฟฮฝ, ฮณฮญฮผฮฟฮฝฯ„ฮฑ แฝ€ฮฝฯŒฮผฮฑฯ„ฮฑ ฮฒฮปฮฑฯƒฯ†ฮทฮผฮฏฮฑฯ‚, แผ”ฯ‡ฯ‰ฮฝ ฮบฮตฯ†ฮฑฮปแฝฐฯ‚ แผ‘ฯ€ฯ„แฝฐ ฮบฮฑแฝถฮบฮญฯฮฑฯ„ฮฑ ฮดฮญฮบฮฑยท
17.5. ฮบฮฑแฝถ แผฯ€แฝถ ฯ„แฝธ ฮผฮญฯ„ฯ‰ฯ€ฮฟฮฝ ฮฑแฝฯ„แฟ†ฯ‚ แฝ„ฮฝฮฟฮผฮฑ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ, ฮผฯ…ฯƒฯ„ฮฎฯฮนฮฟฮฝ, ฮ’ฮ‘ฮ’ฮฅฮ›ฮฉฮ ฮ— ฮœฮ•ฮ“ฮ‘ฮ›ฮ—, ฮ— ฮœฮ—ฮคฮ—ฮก ฮคฮฉฮ ฮ ฮŸฮกฮฮฉฮ ฮšฮ‘ฮ™ ฮคฮฉฮ ฮ’ฮ”ฮ•ฮ›ฮฅฮ“ฮœฮ‘ฮคฮฉฮ ฮคฮ—ฮฃ ฮ“ฮ—ฮฃ. 17.6. ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ ฯ„แฝดฮฝ ฮณฯ…ฮฝฮฑแฟ–ฮบฮฑ ฮผฮตฮธฯฮฟฯ…ฯƒฮฑฮฝ แผฮบ ฯ„ฮฟแฟฆ ฮฑแผตฮผฮฑฯ„ฮฟฯ‚ ฯ„แฟถฮฝ แผฮณฮฏฯ‰ฮฝ ฮบฮฑแฝถ แผฮบ ฯ„ฮฟแฟฆ ฮฑแผตฮผฮฑฯ„ฮฟฯ‚ ฯ„แฟถฮฝ ฮผฮฑฯฯ„ฯฯฯ‰ฮฝ แผธฮทฯƒฮฟแฟฆ.
17.8. ฯ„แฝธ ฮธฮทฯฮฏฮฟฮฝ แฝƒ ฮตแผถฮดฮตฯ‚ แผฆฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผ”ฯƒฯ„ฮนฮฝ, ฮบฮฑแฝถ ฮผฮญฮปฮปฮตฮน แผ€ฮฝฮฑฮฒฮฑฮฏฮฝฮตฮนฮฝ แผฮบ ฯ„แฟ†ฯ‚ แผ€ฮฒฯฯƒฯƒฮฟฯ…, ฮบฮฑแฝถ ฮตแผฐฯ‚ แผ€ฯ€ฯŽฮปฮตฮนฮฑฮฝ แฝ‘ฯ€ฮฌฮณฮตฮนยท ฮบฮฑแฝถ ฮธฮฑฯ…ฮผฮฑฯƒฮธฮฎฯƒฮฟฮฝฯ„ฮฑฮน ฮฟแผฑ ฮบฮฑฯ„ฮฟฮนฮบฮฟแฟฆฮฝฯ„ฮตฯ‚ แผฯ€แฝถ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚,แฝงฮฝฮฟแฝฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮนฯ„แฝธ แฝ„ฮฝฮฟฮผฮฑแผฯ€แฝถ ฯ„แฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฯ„แฟ†ฯ‚ ฮถฯ‰แฟ†ฯ‚แผ€ฯ€แฝธ ฮบฮฑฯ„ฮฑฮฒฮฟฮปแฟ†ฯ‚ ฮบฯŒฯƒฮผฮฟฯ…, ฮฒฮปฮตฯ€ฯŒฮฝฯ„ฯ‰ฮฝ ฯ„แฝธ ฮธฮทฯฮฏฮฟฮฝ แฝ„ฯ„ฮน แผฆฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผ”ฯƒฯ„ฮนฮฝ ฮบฮฑแฝถ ฯ€ฮฌฯฮตฯƒฯ„ฮฑฮน.

17.15. ฮšฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮนฮคแฝฐ แฝ•ฮดฮฑฯ„ฮฑแผƒ ฮตแผถฮดฮตฯ‚, ฮฟแฝ— แผก ฯ€ฯŒฯฮฝฮท ฮบฮฌฮธฮทฯ„ฮฑฮน, ฮปฮฑฮฟแฝถ ฮบฮฑแฝถ แฝ„ฯ‡ฮปฮฟฮน ฮตแผฐฯƒแฝถฮฝ ฮบฮฑแฝถ แผ”ฮธฮฝฮท ฮบฮฑแฝถ ฮณฮปแฟถฯƒฯƒฮฑฮน.
17.16. ฮบฮฑแฝถ ฯ„แฝฐ ฮดฮญฮบฮฑ ฮบฮญฯฮฑฯ„ฮฑ แผƒ ฮตแผถฮดฮตฯ‚ ฮบฮฑแฝถ ฯ„แฝธ ฮธฮทฯฮฏฮฟฮฝ, ฮฟแฝ—ฯ„ฮฟฮน ฮผฮนฯƒฮฎฯƒฮฟฯ…ฯƒฮน ฯ„แฝดฮฝ ฯ€ฯŒฯฮฝฮทฮฝ, ฮบฮฑแฝถ แผ ฯฮทฮผฯ‰ฮผฮญฮฝฮทฮฝ ฯ€ฮฟฮนฮฎฯƒฮฟฯ…ฯƒฮนฮฝ ฮฑแฝฯ„แฝดฮฝ ฮบฮฑแฝถ ฮณฯ…ฮผฮฝฮฎฮฝ, ฮบฮฑแฝถ ฯ„แฝฐฯ‚ ฯƒฮฌฯฮบฮฑฯ‚ ฮฑแฝฯ„แฟ†ฯ‚ ฯ†ฮฌฮณฮฟฮฝฯ„ฮฑฮน, ฮบฮฑแฝถ ฮฑแฝฯ„แฝดฮฝ ฮบฮฑฯ„ฮฑฮบฮฑฯฯƒฮฟฯ…ฯƒฮนฮฝ แผฮฝ ฯ€ฯ…ฯฮฏยท
17.17. แฝ ฮณแฝฐฯ ฮธฮตแฝธฯ‚ แผ”ฮดฯ‰ฮบฮตฮฝ ฮตแผฐฯ‚ ฯ„แฝฐฯ‚ ฮบฮฑฯฮดฮฏฮฑฯ‚ ฮฑแฝฯ„แฟถฮฝ ฯ€ฮฟฮนแฟ†ฯƒฮฑฮน ฯ„แฝดฮฝ ฮณฮฝฯŽฮผฮทฮฝ ฮฑแฝฯ„ฮฟแฟฆ, ฮบฮฑแฝถ ฯ€ฮฟฮนแฟ†ฯƒฮฑฮน ฮผฮฏฮฑฮฝ ฮณฮฝฯŽฮผฮทฮฝ ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯ„แฝดฮฝ ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑฮฝ ฮฑแฝฯ„แฟถฮฝ ฯ„แฟท ฮธฮทฯฮฏแฟณ, แผ„ฯ‡ฯฮน ฯ„ฮตฮปฮตฯƒฮธฮฎฯƒฮฟฮฝฯ„ฮฑฮน ฮฟแผฑ ฮปฯŒฮณฮฟฮน ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ.
17.18. ฮบฮฑแฝถ แผก ฮณฯ…ฮฝแฝด แผฃฮฝ ฮตแผถฮดฮตฯ‚ แผ”ฯƒฯ„ฮนฮฝ แผก ฯ€ฯŒฮปฮนฯ‚ แผก ฮผฮตฮณฮฌฮปฮท แผก แผ”ฯ‡ฮฟฯ…ฯƒฮฑ ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑฮฝ แผฯ€แฝถ ฯ„แฟถฮฝ ฮฒฮฑฯƒฮนฮปฮญฯ‰ฮฝ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚.
18.2. ฮบฮฑแฝถ แผ”ฮบฯฮฑฮพฮตฮฝ แผฮฝ แผฐฯƒฯ‡ฯ…ฯแพท ฯ†ฯ‰ฮฝแฟ‡ ฮปฮญฮณฯ‰ฮฝแผœฯ€ฮตฯƒฮตฮฝ, แผ”ฯ€ฮตฯƒฮตฮฝ ฮ’ฮฑฮฒฯ…ฮปแฝผฮฝ แผก ฮผฮตฮณฮฌฮปฮท,ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟฮบฮฑฯ„ฮฟฮนฮบฮทฯ„ฮฎฯฮนฮฟฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯ‰ฮฝฮบฮฑแฝถ ฯ†ฯ…ฮปฮฑฮบแฝด ฯ€ฮฑฮฝฯ„แฝธฯ‚ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮฟฯ‚ แผ€ฮบฮฑฮธฮฌฯฯ„ฮฟฯ… ฮบฮฑแฝถ ฯ†ฯ…ฮปฮฑฮบแฝด ฯ€ฮฑฮฝฯ„แฝธฯ‚ แฝ€ฯฮฝฮญฮฟฯ… แผ€ฮบฮฑฮธฮฌฯฯ„ฮฟฯ… ฮบฮฑแฝถ ฮผฮตฮผฮนฯƒแฝดฮผฮญฮฝฮฟฯ…,
18.4. ฮšฮฑแฝถ แผคฮบฮฟฯ…ฯƒฮฑ แผ„ฮปฮปฮทฮฝ ฯ†ฯ‰ฮฝแฝดฮฝ แผฮบ ฯ„ฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮปฮญฮณฮฟฯ…ฯƒฮฑฮฝฮ•ฬ“ฮพฮญฮปฮธฮฑฯ„ฮต, แฝ ฮปฮฑฯŒฯ‚ ฮผฮฟฯ…, แผฮพ ฮฑแฝฯ„แฟ†ฯ‚,แผตฮฝฮฑ ฮผแฝด ฯƒฯ…ฮฝฮบฮฟฮนฮฝฯ‰ฮฝฮฎฯƒฮทฯ„ฮต ฯ„ฮฑแฟ–ฯ‚ แผฮผฮฑฯฯ„ฮฏฮฑฮนฯ‚ ฮฑแฝฯ„แฟ†ฯ‚, ฮบฮฑแฝถ แผฮบ ฯ„แฟถฮฝ ฯ€ฮปฮทฮณแฟถฮฝ ฮฑแฝฯ„แฟ†ฯ‚ แผตฮฝฮฑ ฮผแฝด ฮปฮฌฮฒฮทฯ„ฮตยท
18.9. ฮบฮฑแฝถ ฮบฮปฮฑฯฯƒฮฟฯ…ฯƒฮนฮฝ ฮบฮฑแฝถ ฮบฯŒฯˆฮฟฮฝฯ„ฮฑฮน แผฯ€ฬ“ฮฑแฝฯ„แฝดฮฝฮฟแผฑ ฮฒฮฑฯƒฮนฮปฮตแฟ–ฯ‚ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚ ฮฟแผฑ ฮผฮตฯ„สผ ฮฑแฝฯ„แฟ†ฯ‚ ฯ€ฮฟฯฮฝฮตฯฯƒฮฑฮฝฯ„ฮตฯ‚ฮบฮฑแฝถ ฯƒฯ„ฯฮทฮฝฮนฮฌฯƒฮฑฮฝฯ„ฮตฯ‚, แฝ…ฯ„ฮฑฮฝ ฮฒฮปฮญฯ€ฯ‰ฯƒฮนฮฝ ฯ„แฝธฮฝ ฮบฮฑฯ€ฮฝแฝธฮฝ ฯ„แฟ†ฯ‚ ฯ€ฯ…ฯฯŽฯƒฮตฯ‰ฯ‚ ฮฑแฝฯ„แฟ†ฯ‚, 18.10. แผ€ฯ€แฝธ ฮผฮฑฮบฯฯŒฮธฮตฮฝ แผ‘ฯƒฯ„ฮทฮบฯŒฯ„ฮตฯ‚ ฮดฮนแฝฐ ฯ„แฝธฮฝ ฯ†ฯŒฮฒฮฟฮฝ ฯ„ฮฟแฟฆ ฮฒฮฑฯƒฮฑฮฝฮนฯƒฮผฮฟแฟฆ ฮฑแฝฯ„แฟ†ฯ‚, ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ ฮŸแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯ€ฯŒฮปฮนฯ‚ แผก ฮผฮตฮณฮฌฮปฮท, ฮ’ฮฑฮฒฯ…ฮปแฝผฮฝแผก ฯ€ฯŒฮปฮนฯ‚ แผก แผฐฯƒฯ‡ฯ…ฯฮฌ,แฝ…ฯ„ฮน ฮผฮนแพท แฝฅฯแพณ แผฆฮปฮธฮตฮฝlt*gt แผก ฮบฯฮฏฯƒฮนฯ‚ ฯƒฮฟฯ…. 18.11. ฮบฮฑแฝถฮฟแผฑ แผ”ฮผฯ€ฮฟฯฮฟฮนฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚ฮบฮปฮฑฮฏฮฟฯ…ฯƒฮนฮฝ ฮบฮฑแฝถ ฯ€ฮตฮฝฮธฮฟแฟฆฯƒฮนฮฝแผฯ€สผ ฮฑแฝฯ„ฮฎฮฝ, แฝ…ฯ„ฮน ฯ„แฝธฮฝ ฮณฯŒฮผฮฟฮฝ ฮฑแฝฯ„แฟถฮฝ ฮฟแฝฮดฮตแฝถฯ‚ แผ€ฮณฮฟฯฮฌฮถฮตฮน ฮฟแฝฮบฮญฯ„ฮน, 18.12. ฮณฯŒฮผฮฟฮฝ ฯ‡ฯฯ…ฯƒฮฟแฟฆ ฮบฮฑแฝถ แผ€ฯฮณฯฯฮฟฯ… ฮบฮฑแฝถ ฮปฮฏฮธฮฟฯ… ฯ„ฮนฮผฮฏฮฟฯ… ฮบฮฑแฝถฮผฮฑฯฮณฮฑฯฮนฯ„แฟถฮฝ ฮบฮฑแฝถ ฮฒฯ…ฯƒฯƒฮฏฮฝฮฟฯ… ฮบฮฑแฝถ ฯ€ฮฟฯฯ†ฯฯฮฑฯ‚ ฮบฮฑแฝถ ฯƒฮนฯฮนฮบฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฟฮบฮบฮฏฮฝฮฟฯ…, ฮบฮฑแฝถ ฯ€แพถฮฝ ฮพฯฮปฮฟฮฝ ฮธฯฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯ€แพถฮฝ ฯƒฮบฮตแฟฆฮฟฯ‚ แผฮปฮตฯ†ฮฌฮฝฯ„ฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯ€แพถฮฝ ฯƒฮบฮตแฟฆฮฟฯ‚ แผฮบ ฮพฯฮปฮฟฯ… ฯ„ฮนฮผฮนฯ‰ฯ„ฮฌฯ„ฮฟฯ… ฮบฮฑแฝถ ฯ‡ฮฑฮปฮบฮฟแฟฆ ฮบฮฑแฝถ ฯƒฮนฮดฮฎฯฮฟฯ… ฮบฮฑแฝถ ฮผฮฑฯฮผฮฌฯฮฟฯ…, 18.13. ฮบฮฑแฝถ ฮบฮนฮฝฮฝฮฌฮผฯ‰ฮผฮฟฮฝ ฮบฮฑแฝถ แผ„ฮผฯ‰ฮผฮฟฮฝ ฮบฮฑแฝถ ฮธฯ…ฮผฮนฮฌฮผฮฑฯ„ฮฑ ฮบฮฑแฝถ ฮผฯฯฮฟฮฝ ฮบฮฑแฝถ ฮปฮฏฮฒฮฑฮฝฮฟฮฝ ฮบฮฑแฝถ ฮฟแผถฮฝฮฟฮฝ ฮบฮฑแฝถ แผ”ฮปฮฑฮนฮฟฮฝ ฮบฮฑแฝถ ฯƒฮตฮผฮฏฮดฮฑฮปฮนฮฝ ฮบฮฑแฝถ ฯƒแฟ–ฯ„ฮฟฮฝ ฮบฮฑแฝถ ฮบฯ„ฮฎฮฝฮท ฮบฮฑแฝถ ฯ€ฯฯŒฮฒฮฑฯ„ฮฑ, ฮบฮฑแฝถ แผตฯ€ฯ€ฯ‰ฮฝ ฮบฮฑแฝถ แฟฅฮตฮดแฟถฮฝ ฮบฮฑแฝถ ฯƒฯ‰ฮผฮฌฯ„ฯ‰ฮฝ, ฮบฮฑแฝถฯˆฯ…ฯ‡ฮฑฯ‚ แผ€ฮฝฮธฯฯŽฯ€ฯ‰ฮฝ. 18.14. ฮบฮฑแฝถ แผก แฝ€ฯ€ฯŽฯฮฑ ฯƒฮฟฯ… ฯ„แฟ†ฯ‚ แผฯ€ฮนฮธฯ…ฮผฮฏฮฑฯ‚ ฯ„แฟ†ฯ‚ ฯˆฯ…ฯ‡แฟ†ฯ‚ แผ€ฯ€แฟ†ฮปฮธฮตฮฝ แผ€ฯ€แฝธ ฯƒฮฟแฟฆ, ฮบฮฑแฝถ ฯ€ฮฌฮฝฯ„ฮฑ ฯ„แฝฐ ฮปฮนฯ€ฮฑฯแฝฐ ฮบฮฑแฝถ ฯ„แฝฐ ฮปฮฑฮผฯ€ฯแฝฐ แผ€ฯ€ฯŽฮปฮตฯ„ฮฟ แผ€ฯ€แฝธ ฯƒฮฟแฟฆ, ฮบฮฑแฝถ ฮฟแฝฮบฮญฯ„ฮน ฮฟแฝ ฮผแฝด ฮฑแฝฯ„แฝฐ ฮตแฝ‘ฯฮฎฯƒฮฟฯ…ฯƒฮนฮฝ. 18.15. ฮฟแผฑ แผ”ฮผฯ€ฮฟฯฮฟฮนฯ„ฮฟฯฯ„ฯ‰ฮฝ, ฮฟแผฑ ฯ€ฮปฮฟฯ…ฯ„ฮฎฯƒฮฑฮฝฯ„ฮตฯ‚ แผ€ฯ€สผ ฮฑแฝฯ„แฟ†ฯ‚, แผ€ฯ€แฝธ ฮผฮฑฮบฯฯŒฮธฮตฮฝ ฯƒฯ„ฮฎฯƒฮฟฮฝฯ„ฮฑฮน ฮดฮนแฝฐ ฯ„แฝธฮฝ ฯ†ฯŒฮฒฮฟฮฝ ฯ„ฮฟแฟฆ ฮฒฮฑฯƒฮฑฮฝฮนฯƒฮผฮฟแฟฆ ฮฑแฝฯ„แฟ†ฯ‚ฮบฮปฮฑฮฏฮฟฮฝฯ„ฮตฯ‚ ฮบฮฑแฝถ ฯ€ฮตฮฝฮธฮฟแฟฆฮฝฯ„ฮตฯ‚, 18.16. ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ ฮŸแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯ€ฯŒฮปฮนฯ‚ แผก ฮผฮตฮณฮฌฮปฮท, แผก ฯ€ฮตฯฮนฮฒฮตฮฒฮปฮทฮผฮญฮฝฮท ฮฒฯฯƒฯƒฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯ€ฮฟฯฯ†ฯ…ฯฮฟแฟฆฮฝ ฮบฮฑแฝถ ฮบฯŒฮบฮบฮนฮฝฮฟฮฝ, ฮบฮฑแฝถ ฮบฮตฯ‡ฯฯ…ฯƒฯ‰ฮผฮญฮฝฮท แผฮฝ ฯ‡ฯฯ…ฯƒฮฏแฟณ ฮบฮฑแฝถ ฮปฮฏฮธแฟณ ฯ„ฮนฮผฮฏแฟณ ฮบฮฑแฝถ ฮผฮฑฯฮณฮฑฯฮฏฯ„แฟƒ, แฝ…ฯ„ฮน ฮผฮนแพท แฝฅฯแพณ แผ ฯฮทฮผฯŽฮธฮท แฝ ฯ„ฮฟฯƒฮฟแฟฆฯ„ฮฟฯ‚ ฯ€ฮปฮฟแฟฆฯ„ฮฟฯ‚. 18.17. ฮบฮฑแฝถ ฯ€แพถฯ‚ฮบฯ…ฮฒฮตฯฮฝฮฎฯ„ฮทฯ‚ฮบฮฑแฝถ ฯ€แพถฯ‚ แฝ แผฯ€แฝถ ฯ„ฯŒฯ€ฮฟฮฝ ฯ€ฮปฮญฯ‰ฮฝ,ฮบฮฑแฝถ ฮฝฮฑแฟฆฯ„ฮฑฮน ฮบฮฑแฝถ แฝ…ฯƒฮฟฮน ฯ„แฝดฮฝ ฮธฮฌฮปฮฑฯƒฯƒฮฑฮฝแผฯฮณฮฌฮถฮฟฮฝฯ„ฮฑฮน, แผ€ฯ€แฝธ ฮผฮฑฮบฯฯŒฮธฮตฮฝแผ”ฯƒฯ„ฮทฯƒฮฑฮฝ 18.18. ฮบฮฑแฝถ แผ”ฮบฯฮฑฮพฮฑฮฝ ฮฒฮปฮญฯ€ฮฟฮฝฯ„ฮตฯ‚ ฯ„แฝธฮฝ ฮบฮฑฯ€ฮฝแฝธฮฝ ฯ„แฟ†ฯ‚ ฯ€ฯ…ฯฯŽฯƒฮตฯ‰ฯ‚ ฮฑแฝฯ„แฟ†ฯ‚ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ฮคฮฏฯ‚ แฝฮผฮฟฮฏฮฑฯ„แฟ‡ ฯ€ฯŒฮปฮตฮน ฯ„แฟ‡ ฮผฮตฮณฮฌฮปแฟƒ; 18.19. ฮบฮฑแฝถ แผ”ฮฒฮฑฮปฮฟฮฝ ฯ‡ฮฟแฟฆฮฝ แผฯ€แฝถ ฯ„แฝฐฯ‚ ฮบฮตฯ†ฮฑฮปแฝฐฯ‚ ฮฑแฝฯ„แฟถฮฝ ฮบฮฑแฝถ แผ”ฮบฯฮฑฮพฮฑฮฝ ฮบฮปฮฑฮฏฮฟฮฝฯ„ฮตฯ‚ ฮบฮฑแฝถ ฯ€ฮตฮฝฮธฮฟแฟฆฮฝฯ„ฮตฯ‚, ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ ฮŸแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯ€ฯŒฮปฮนฯ‚ แผก ฮผฮตฮณฮฌฮปฮท, แผฮฝ แพ—แผฯ€ฮปฮฟฯฯ„ฮทฯƒฮฑฮฝ ฯ€ฮฌฮฝฯ„ฮตฯ‚ฮฟแผฑ แผ”ฯ‡ฮฟฮฝฯ„ฮตฯ‚ฯ„แฝฐ ฯ€ฮปฮฟแฟ–ฮฑ แผฮฝ ฯ„แฟ‡ ฮธฮฑฮปฮฌฯƒฯƒแฟƒ แผฮบ ฯ„แฟ†ฯ‚ ฯ„ฮนฮผฮนฯŒฯ„ฮทฯ„ฮฟฯ‚ฮฑแฝฯ„แฟ†ฯ‚, แฝ…ฯ„ฮน ฮผฮนแพท แฝฅฯแพณแผ ฯฮทฮผฯŽฮธฮท.
18.20. ฮ•แฝฯ†ฯฮฑฮฏฮฝฮฟฯ… แผฯ€สผ ฮฑแฝฯ„แฟ‡,ฮฟแฝฯฮฑฮฝฮญ,ฮบฮฑแฝถ ฮฟแผฑ แผ…ฮณฮนฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ แผ€ฯ€ฯŒฯƒฯ„ฮฟฮปฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฯ€ฯฮฟฯ†แฟ†ฯ„ฮฑฮน,แฝ…ฯ„ฮน แผ”ฮบฯฮนฮฝฮตฮฝแฝ ฮธฮตแฝธฯ‚ ฯ„แฝธ ฮบฯฮฏฮผฮฑ แฝ‘ฮผแฟถฮฝ แผฮพ ฮฑแฝฯ„แฟ†ฯ‚.
19.2. แฝ…ฯ„ฮน แผ€ฮปฮทฮธฮนฮฝฮฑแฝถ ฮบฮฑแฝถ ฮดฮฏฮบฮฑฮนฮฑฮน ฮฑแผฑ ฮบฯฮฏฯƒฮตฮนฯ‚ ฮฑแฝฯ„ฮฟแฟฆยท แฝ…ฯ„ฮน แผ”ฮบฯฮนฮฝฮตฮฝ ฯ„แฝดฮฝ ฯ€ฯŒฯฮฝฮทฮฝ ฯ„แฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ แผฅฯ„ฮนฯ‚ แผ”ฯ†ฮธฮตฮนฯฮตฮฝ ฯ„แฝดฮฝ ฮณแฟ†ฮฝ แผฮฝ ฯ„แฟ‡ ฯ€ฮฟฯฮฝฮตฮฏแพณ ฮฑแฝฯ„แฟ†ฯ‚, ฮบฮฑแฝถ แผฮพฮตฮดฮฏฮบฮทฯƒฮตฮฝ ฯ„แฝธ ฮฑแผทฮผฮฑ ฯ„แฟถฮฝ ฮดฮฟฯ…ฮปฯ‰ฮฝ ฮฑแฝฯ„ฮฟแฟฆ แผฮบ ฯ‡ฮตฮนฯแฝธฯ‚ ฮฑแฝฯ„แฟ†ฯ‚. ฮบฮฑแฝถ ฮดฮตฯฯ„ฮตฯฮฟฮฝ ฮตแผดฯฮทฮบฮฑฮฝ แผ‰ฮปฮปฮทฮปฮฟฯ…ฮนฮฌยท
19.7. ฯ‡ฮฑฮฏฯฯ‰ฮผฮตฮฝ ฮบฮฑแฝถ แผ€ฮณฮฑฮปฮปฮนแฟถฮผฮตฮฝ, ฮบฮฑแฝถ ฮดฯŽฯƒฮฟฮผฮตฮฝ ฯ„แฝดฮฝ ฮดฯŒฮพฮฑฮฝ ฮฑแฝฯ„แฟท, แฝ…ฯ„ฮน แผฆฮปฮธฮตฮฝ แฝ ฮณฮฌฮผฮฟฯ‚ ฯ„ฮฟแฟฆ แผ€ฯฮฝฮฏฮฟฯ…, ฮบฮฑแฝถ แผก ฮณฯ…ฮฝแฝด ฮฑแฝฯ„ฮฟแฟฆ แผกฯ„ฮฟฮฏฮผฮฑฯƒฮตฮฝ แผ‘ฮฑฯ…ฯ„ฮฎฮฝ, 19.8. ฮบฮฑแฝถ แผฮดฯŒฮธฮท ฮฑแฝฯ„แฟ‡ แผตฮฝฮฑ ฯ€ฮตฯฮนฮฒฮฌฮปฮทฯ„ฮฑฮน ฮฒฯฯƒฯƒฮนฮฝฮฟฮฝ ฮปฮฑฮผฯ€ฯแฝธฮฝ ฮบฮฑฮธฮฑฯฯŒฮฝ, ฯ„แฝธ ฮณแฝฐฯ ฮฒฯฯƒฯƒฮนฮฝฮฟฮฝ ฯ„แฝฐ ฮดฮนฮบฮฑฮนฯŽฮผฮฑฯ„ฮฑ ฯ„แฟถฮฝ แผฮณฮฏฯ‰ฮฝ แผฯƒฯ„ฮฏฮฝ. 19.9. ฮšฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮน ฮ“ฯฮฌฯˆฮฟฮฝ ฮœฮฑฮบฮฌฯฮนฮฟฮน ฮฟแผฑ ฮตแผฐฯ‚ ฯ„แฝธ ฮดฮตแฟ–ฯ€ฮฝฮฟฮฝ ฯ„ฮฟแฟฆ ฮณฮฌฮผฮฟฯ… ฯ„ฮฟแฟฆ แผ€ฯฮฝฮฏฮฟฯ… ฮบฮตฮบฮปฮทฮผฮญฮฝฮฟฮน. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮน ฮŸแฝ—ฯ„ฮฟฮน ฮฟแฟ– ฮปฯŒฮณฮฟฮน แผ€ฮปฮทฮธฮนฮฝฮฟแฝถ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮตแผฐฯƒฮฏฮฝ.
21.2. ฮบฮฑแฝถฯ„แฝดฮฝ ฯ€ฯŒฮปฮนฮฝ ฯ„แฝดฮฝ แผฮณฮฏฮฑฮฝ แผธฮตฯฮฟฯ…ฯƒฮฑฮปแฝดฮผฮบฮฑฮนฮฝแฝดฮฝ ฮตแผถฮดฮฟฮฝ ฮบฮฑฯ„ฮฑฮฒฮฑฮฏฮฝฮฟฯ…ฯƒฮฑฮฝ แผฮบ ฯ„ฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผกฯ„ฮฟฮนฮผฮฑฯƒฮผฮญฮฝฮทฮฝแฝกฯ‚ ฮฝฯฮผฯ†ฮทฮฝ ฮบฮตฮบฮฟฯƒฮผฮทฮผฮญฮฝฮทฮฝฯ„แฟท แผ€ฮฝฮดฯแฝถ ฮฑแฝฯ„แฟ†ฯ‚.' '. None
3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."
6.10. They cried with a loud voice, saying, "How long, Master, the holy and true, do you not judge and avenge our blood on those who dwell on the earth?"
11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!"' "11.16. The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God," '11.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth."' "
16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory." '
17.1. One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters, 17.2. with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." 17.3. He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns.
17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 17.6. I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement.
17.8. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present.

17.15. He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages.
17.16. The ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire.
17.17. For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished.
17.18. The woman whom you saw is the great city, which reigns over the kings of the earth."
18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird!
18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don\'t receive of her plagues,
18.9. The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning,' "18.10. standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.'" '18.11. The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;' "18.13. and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, bodies, and people's souls." '18.14. The fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all. 18.15. The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning;' "18.16. saying, 'Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls!" "18.17. For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away," "18.18. and cried out as they looked at the smoke of her burning, saying, 'What is like the great city?'" "18.19. They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate." '
18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her."
19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand."
19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, \'Blessed are those who are invited to the marriage supper of the Lamb.\'" He said to me, "These are true words of God."
21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.' '. None
21. New Testament, Galatians, 4.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, symbolism of

 Found in books: Lynskey (2021) 239; O, Daly (2020) 58


4.24. แผ…ฯ„ฮนฮฝฮฌ แผฯƒฯ„ฮนฮฝ แผ€ฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝ—ฯ„ฮฑฮน ฮณฮฌฯ ฮตแผฐฯƒฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟ†ฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผ€ฯ€แฝธ แฝ„ฯฮฟฯ…ฯ‚ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ‚ ฮดฮฟฯ…ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯƒฮฑ, แผฅฯ„ฮนฯ‚ แผฯƒฯ„แฝถฮฝ แผฮณฮฑฯ,''. None
4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. ''. None
22. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Zeus, Belus of Babylon

 Found in books: Ekroth (2013) 95; Mikalson (2003) 220


21.2. ฮบฯ…ฯฯ‰ฮธฮญฮฝฯ„ฯ‰ฮฝ ฮดแฝฒ ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฮฟแผฑ ฮ ฮปฮฑฯ„ฮฑฮนฮตแฟ–ฯ‚ แฝ‘ฯ€ฮตฮดฮญฮพฮฑฮฝฯ„ฮฟ ฯ„ฮฟแฟ–ฯ‚ ฯ€ฮตฯƒฮฟแฟฆฯƒฮน ฮบฮฑแฝถ ฮบฮตฮนฮผฮญฮฝฮฟฮนฯ‚ ฮฑแฝฯ„ฯŒฮธฮน ฯ„แฟถฮฝ แผ™ฮปฮปฮฎฮฝฯ‰ฮฝ แผฮฝฮฑฮณฮฏฮถฮตฮนฮฝ ฮบฮฑฮธสผ แผ•ฮบฮฑฯƒฯ„ฮฟฮฝ แผฮฝฮนฮฑฯ…ฯ„ฯŒฮฝ. ฮบฮฑแฝถ ฯ„ฮฟแฟฆฯ„ฮฟ ฮผฮญฯ‡ฯฮน ฮฝแฟฆฮฝ ฮดฯแฟถฯƒฮน ฯ„ฯŒฮฝฮดฮต ฯ„ฯŒฮฝฮดฮต Hercher and Blass with F a S: ฯ„ฮฟแฟฆฯ„ฮฟฮฝ . ฯ„แฝธฮฝ ฯ„ฯฯŒฯ€ฮฟฮฝยท ฯ„ฮฟแฟฆ ฮœฮฑฮนฮผฮฑฮบฯ„ฮทฯฮนแฟถฮฝฮฟฯ‚ ฮผฮทฮฝฯŒฯ‚, แฝ…ฯ‚ แผฯƒฯ„ฮน ฯ€ฮฑฯแฝฐ ฮ’ฮฟฮนฯ‰ฯ„ฮฟแฟ–ฯ‚ แผˆฮปฮฑฮปฮบฮฟฮผฮญฮฝฮนฮฟฯ‚, ฯ„แฟ‡ แผ•ฮบฯ„แฟƒ แผฯ€แฝถ ฮดฮญฮบฮฑ ฯ€ฮญฮผฯ€ฮฟฯ…ฯƒฮน ฯ€ฮฟฮผฯ€ฮฎฮฝ, แผงฯ‚ ฯ€ฯฮฟฮทฮณฮตแฟ–ฯ„ฮฑฮน ฮผแฝฒฮฝ แผ…ฮผสผ แผกฮผฮญฯแพณ ฯƒฮฑฮปฯ€ฮนฮณฮบฯ„แฝดฯ‚ แผฮณฮบฮตฮปฮตฯ…ฯŒฮผฮตฮฝฮฟฯ‚ ฯ„แฝธ ฯ€ฮฟฮปฮตฮผฮนฮบฯŒฮฝ, แผ•ฯ€ฮฟฮฝฯ„ฮฑฮน ฮดสผ แผ…ฮผฮฑฮพฮฑฮน ฮผฯ…ฯฯฮฏฮฝฮทฯ‚ ฮผฮตฯƒฯ„ฮฑแฝถ ฮบฮฑแฝถ ฯƒฯ„ฮตฯ†ฮฑฮฝฯ‰ฮผฮฌฯ„ฯ‰ฮฝ ฮบฮฑแฝถ ฮผฮญฮปฮฑฯ‚ ฯ„ฮฑแฟฆฯฮฟฯ‚ ฮบฮฑแฝถ ฯ‡ฮฟแฝฐฯ‚ ฮฟแผดฮฝฮฟฯ… ฮบฮฑแฝถ ฮณฮฌฮปฮฑฮบฯ„ฮฟฯ‚ แผฮฝ แผ€ฮผฯ†ฮฟฯฮตแฟฆฯƒฮนฮฝ แผฮปฮฑฮฏฮฟฯ… ฯ„ฮต ฮบฮฑแฝถ ฮผฯฯฮฟฯ… ฮบฯฯ‰ฯƒฯƒฮฟแฝบฯ‚ ฮฝฮตฮฑฮฝฮฏฯƒฮบฮฟฮน ฮบฮฟฮผฮฏฮถฮฟฮฝฯ„ฮตฯ‚ แผฮปฮตฯฮธฮตฯฮฟฮนยท ฮดฮฟฯฮปแฟณ ฮณแฝฐฯ ฮฟแฝฮดฮตฮฝแฝธฯ‚ แผ”ฮพฮตฯƒฯ„ฮน ฯ„แฟถฮฝ ฯ€ฮตฯแฝถ ฯ„แฝดฮฝ ฮดฮนฮฑฮบฮฟฮฝฮฏฮฑฮฝ แผฮบฮตฮฏฮฝฮทฮฝ ฯ€ฯฮฟฯƒฮฌฯˆฮฑฯƒฮธฮฑฮน ฮดฮนแฝฐ ฯ„แฝธ ฯ„ฮฟแฝบฯ‚ แผ„ฮฝฮดฯฮฑฯ‚ แผ€ฯ€ฮฟฮธฮฑฮฝฮตแฟ–ฮฝ แฝ‘ฯ€แฝฒฯ แผฮปฮตฯ…ฮธฮตฯฮฏฮฑฯ‚ยท''. None
21.2. ''. None
23. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Babylon

 Found in books: Augoustakis (2014) 332, 333; Verhagen (2022) 332, 333


24. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Babylon

 Found in books: Konig and Wiater (2022) 183; Kรถnig and Wiater (2022) 183


25. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Diogenes of Babylon

 Found in books: Graver (2007) 228; Inwood and Warren (2020) 49; Long (2006) 239


26. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Babylon

 Found in books: Fishbane (2003) 316; Waldner et al (2016) 170


74b. ื‘ืจ ืืžื•ืจืื™ ืœืืชื•ื™ื” ื•ืจื’ืฉ ื•ื‘ืขื™ ืœืฉืžื˜ื™ื” ืœืื˜ืžื™ื” ื•ืฉื“ื ื–ื™ืงื ื“ื—ืœื ื•ื ื—ืช ื ืคืง ื‘ืช ืงืœื ืืžืจ ืœืŸ ืžืื™ ืื™ืช ืœื›ื• ื‘ื”ื“ื™ ืงืจื˜ืœื™ืชื ื“ื“ื‘ื™ืชื”ื• ื“ืจ"ื— ื‘ืŸ ื“ื•ืกื ื“ืขืชื™ื“ื” ื“ืฉื“ื™ื ืชื›ืœืชื ื‘ื” ืœืฆื“ื™ืงื™ ืœืขืœืžื ื“ืืชื™,ืจื‘ ื™ื”ื•ื“ื” ื”ื™ื ื“ื•ื ืžืฉืชืขื™ ื–ื™ืžื ื ื—ื“ื ื”ื•ื” ืื–ืœื™ื ืŸ ื‘ืกืคื™ื ืชื ื•ื—ื–ื™ื ืŸ ื”ื”ื•ื ืื‘ืŸ ื˜ื‘ื ื“ื”ื•ื” ื”ื“ื™ืจ ืœื” ืชื ื™ื ื ื ื—ื™ืช ื‘ืจ ืืžื•ืจืื™ ืœืืชื•ื™ื” ืืชื ืชื ื™ื ื ืงื ื‘ืขื™ ืœืžื‘ืœืข ืœื” ืœืกืคื™ื ืชื ืืชื ืคื™ืฉืงื ืฆื ืคืกืงื™ื” ืœืจื™ืฉื™ื” ืืชื”ืคื™ื›ื• ืžื™ื ื•ื”ื•ื• ื“ืžื ืืชื ืชื ื™ื ื ื—ื‘ืจื™ื” ืฉืงืœื™ื” ื•ืชืœื™ื” ืœื™ื” ื•ื—ื™ื” ื”ื“ืจ ืืชื ืงื ื‘ืขื™ ื‘ืœืขื ืœืกืคื™ื ืชื ื”ื“ืจ ืืชื ืฆื™ืคืจื ืคืกืงื™ื” ืœืจื™ืฉื™ื” ืฉืงืœื•ื” ืœื”ื”ื™ื ืื‘ืŸ ื˜ื‘ื ืฉื“ื™ื•ื” ืœืกืคื™ื ืชื ื”ื•ื” ื”ื ื™ ืฆื™ืคืจื™ ืžืœื™ื—ื™ ื‘ื”ื“ืŸ ืื•ืชื‘ื™ื ื”ื• ืขืœื™ื™ื”ื• ืฉืงืœื•ื” ื•ืคืจื—ื• ืœื”ื• ื‘ื”ื“ื”,ืชื ื• ืจื‘ื ืŸ ืžืขืฉื” ื‘ืจื‘ื™ ืืœื™ืขื–ืจ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ืฉื”ื™ื• ื‘ืื™ืŸ ื‘ืกืคื™ื ื” ื•ื”ื™ื” ืจ"ื ื™ืฉืŸ ื•ืจ\' ื™ื”ื•ืฉืข ื ืขื•ืจ ื ื–ื“ืขื–ืข ืจ\' ื™ื”ื•ืฉืข ื•ื ื ืขืจ ืจ"ื ืืžืจ ืœื• ืžื” ื–ื” ื™ื”ื•ืฉืข ืžืคื ื™ ืžื” ื ื–ื“ืขื–ืขืช ืืžืจ ืœื• ืžืื•ืจ ื’ื“ื•ืœ ืจืื™ืชื™ ื‘ื™ื ืืžืจ ืœื• ืฉืžื ืขื™ื ื™ื• ืฉืœ ืœื•ื™ืชืŸ ืจืื™ืช ื“ื›ืชื™ื‘ (ืื™ื•ื‘ ืžื, ื™) ืขื™ื ื™ื• ื›ืขืคืขืคื™ ืฉื—ืจ,ืืžืจ ืจื‘ ืืฉื™ ืืžืจ ืœื™ ื”ื•ื ื ื‘ืจ ื ืชืŸ ื–ื™ืžื ื ื—ื“ื ื”ื•ื” ืงื ืื–ืœื™ื ืŸ ื‘ืžื“ื‘ืจื ื•ื”ื•ืื™ ืื˜ืžื ื“ื‘ืฉืจื ื‘ื”ื“ืŸ ืคืชื—ื ื ื•ื ืงืจื™ื ื ื•ืื ื—ื ื ืืขืฉื‘ื™ ืื“ืžื™ื™ืชื™ื ืŸ ืฆื™ื‘ื™ ื—ืœื ืื˜ืžื ื•ื˜ื•ื™ื ืŸ ื›ื™ ื”ื“ืจืŸ ืœื‘ืชืจ ืชืจื™ืกืจ ื™ืจื—ื™ ืฉืชื ื—ื–ื™ื ื”ื• ืœื”ื ื”ื• ื’ื•ืžืจื™ ื“ื”ื•ื• ืงื ืžืœื—ืฉื™ ื›ื™ ืืชืื™ ืœืงืžื™ื” ื“ืืžื™ืžืจ ืืžืจ ืœื™ ื”ื”ื•ื ืขื™ืฉื‘ื ืกืžืชืจื™ ื”ื•ื” ื”ื ื”ื• ื’ื•ืžืจื™ ื“ืจื™ืชืžื ื”ื•ื•,(ื‘ืจืืฉื™ืช ื, ื›ื) ื•ื™ื‘ืจื ืืœื”ื™ื ืืช ื”ืชื ื™ื ื™ื ื”ื’ื“ื•ืœื™ื ื”ื›ื ืชืจื’ื™ืžื• ืืจื–ื™ืœื™ ื“ื™ืžื ืจ\' ื™ื•ื—ื ืŸ ืืžืจ ื–ื” ืœื•ื™ืชืŸ ื ื—ืฉ ื‘ืจื™ื— ื•ืœื•ื™ืชืŸ ื ื—ืฉ ืขืงืœืชื•ืŸ ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ื›ื–, ื) ื‘ื™ื•ื ื”ื”ื•ื ื™ืคืงื•ื“ ื”\' ื‘ื—ืจื‘ื• ื”ืงืฉื” ื•ื’ื•\':,(ืกื™ืžืŸ ื›ืœ ืฉืขื” ื™ืจื“ืŸ): ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื›ืœ ืžื” ืฉื‘ืจื ื”ืงื‘"ื” ื‘ืขื•ืœืžื• ื–ื›ืจ ื•ื ืงื‘ื” ื‘ืจืื ืืฃ ืœื•ื™ืชืŸ ื ื—ืฉ ื‘ืจื™ื— ื•ืœื•ื™ืชืŸ ื ื—ืฉ ืขืงืœืชื•ืŸ ื–ื›ืจ ื•ื ืงื‘ื” ื‘ืจืื ื•ืืœืžืœื™ ื ื–ืงืงื™ืŸ ื–ื” ืœื–ื” ืžื—ืจื™ื‘ื™ืŸ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžื” ืขืฉื” ื”ืงื‘"ื” ืกื™ืจืก ืืช ื”ื–ื›ืจ ื•ื”ืจื’ ื”ื ืงื‘ื” ื•ืžืœื—ื” ืœืฆื“ื™ืงื™ื ืœืขืชื™ื“ ืœื‘ื ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ื›ื–, ื) ื•ื”ืจื’ ืืช ื”ืชื ื™ืŸ ืืฉืจ ื‘ื™ื,ื•ืืฃ ื‘ื”ืžื•ืช ื‘ื”ืจืจื™ ืืœืฃ ื–ื›ืจ ื•ื ืงื‘ื” ื‘ืจืื ื•ืืœืžืœื™ ื ื–ืงืงื™ืŸ ื–ื” ืœื–ื” ืžื—ืจื™ื‘ื™ืŸ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžื” ืขืฉื” ื”ืงื‘"ื” ืกื™ืจืก ื”ื–ื›ืจ ื•ืฆื™ื ืŸ ื”ื ืงื‘ื” ื•ืฉืžืจื” ืœืฆื“ื™ืงื™ื ืœืขืชื™ื“ ืœื‘ื ืฉื ืืžืจ (ืื™ื•ื‘ ืž, ื˜ื–) ื”ื ื” ื ื ื›ื—ื• ื‘ืžืชื ื™ื• ื–ื” ื–ื›ืจ ื•ืื•ื ื• ื‘ืฉืจื™ืจื™ ื‘ื˜ื ื• ื–ื• ื ืงื‘ื”,ื”ืชื ื ืžื™ ืœื™ืกืจืกื™ื” ืœื–ื›ืจ ื•ืœื™ืฆื ื ื” ืœื ืงื‘ื” ื“ื’ื™ื ืคืจื™ืฆื™ ื•ืœื™ืขื‘ื™ื“ ืื™ืคื›ื ืื™ื‘ืขื™ืช ืื™ืžื ื ืงื‘ื” ืžืœื™ื—ื ืžืขืœื™ ืื™ื‘ืขื™ืช ืื™ืžื ื›ื™ื•ืŸ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืงื“, ื›ื•) ืœื•ื™ืชืŸ ื–ื” ื™ืฆืจืช ืœืฉื—ืง ื‘ื• ื‘ื”ื“ื™ ื ืงื‘ื” ืœืื• ืื•ืจื— ืืจืขื ื”ื›ื ื ืžื™ ืœื™ืžืœื—ื” ืœื ืงื‘ื” ื›ื•ื•ืจื ืžืœื™ื—ื ืžืขืœื™ ื‘ืฉืจื ืžืœื™ื—ื ืœื ืžืขืœื™,ื•ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื‘ืฉืขื” ืฉื‘ื™ืงืฉ ื”ืงื‘"ื” ืœื‘ืจืื•ืช ืืช ื”ืขื•ืœื ืืžืจ ืœื• ืœืฉืจ ืฉืœ ื™ื ืคืชื— ืคื™ืš ื•ื‘ืœืข ื›ืœ ืžื™ืžื•ืช ืฉื‘ืขื•ืœื ืืžืจ ืœืคื ื™ื• ืจื‘ืฉ"ืข ื“ื™ ืฉืืขืžื•ื“ ื‘ืฉืœื™ ืžื™ื“ ื‘ืขื˜ ื‘ื• ื•ื”ืจื’ื• ืฉื ืืžืจ (ืื™ื•ื‘ ื›ื•, ื™ื‘) ื‘ื›ื—ื• ืจื’ืข ื”ื™ื ื•ื‘ืชื‘ื•ื ืชื• ืžื—ืฅ ืจื”ื‘,ืืžืจ ืจ\' ื™ืฆื—ืง ืฉ"ืž ืฉืจื• ืฉืœ ื™ื ืจื”ื‘ ืฉืžื• ื•ืืœืžืœื ืžื™ื ืžื›ืกื™ืŸ ืื•ืชื• ืื™ืŸ ื›ืœ ื‘ืจื™ื” ื™ื›ื•ืœื” ืœืขืžื•ื“ ื‘ืจื™ื—ื• ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ื™ื, ื˜) ืœื ื™ืจืขื• ื•ืœื ื™ืฉื—ื™ืชื• ื‘ื›ืœ ื”ืจ ืงื“ืฉื™ ื•ื’ื•\' ื›ืžื™ื ืœื™ื ืžื›ืกื™ื ืืœ ืชืงืจื™ ืœื™ื ืžื›ืกื™ื ืืœื ืœืฉืจื” ืฉืœ ื™ื ืžื›ืกื™ื,ื•ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื™ืจื“ืŸ ื™ื•ืฆื ืžืžืขืจืช ืคืžื™ื™ืก ืชื ื™ื ื ืžื™ ื”ื›ื™ ื™ืจื“ืŸ ื™ื•ืฆื ืžืžืขืจืช ืคืžื™ื™ืก ื•ืžื”ืœืš ื‘ื™ืžื” ืฉืœ ืกื™ื‘ื›ื™ ื•ื‘ื™ืžื” ืฉืœ ื˜ื‘ืจื™ื ื•ืžืชื’ืœื’ืœ ื•ื™ื•ืจื“ ืœื™ื ื”ื’ื“ื•ืœ ื•ืžืชื’ืœื’ืœ ื•ื™ื•ืจื“ ืขื“ ืฉืžื’ื™ืข ืœืคื™ื• ืฉืœ ืœื•ื™ืชืŸ ืฉื ืืžืจ (ืื™ื•ื‘ ืž, ื›ื’) ื™ื‘ื˜ื— ื›ื™ ื™ื’ื™ื— ื™ืจื“ืŸ ืืœ ืคื™ื”ื• ืžืชืงื™ืฃ ืœื” ืจื‘ื ื‘ืจ ืขื•ืœื ื”ืื™ ื‘ื‘ื”ืžื•ืช ื‘ื”ืจืจื™ ืืœืฃ ื›ืชื™ื‘ ืืœื ืืžืจ ืจื‘ื ื‘ืจ ืขื•ืœื ืื™ืžืชื™ ื‘ื”ืžื•ืช ื‘ื”ืจืจื™ ืืœืฃ ื‘ื˜ื•ื—ื•ืช ื‘ื–ืžืŸ ืฉืžื’ื™ื— ื™ืจื“ืŸ ื‘ืคื™ื• ืฉืœ ืœื•ื™ืชืŸ,(ืกื™ืžืŸ ื™ืžื™ื ื’ื‘ืจื™ืืœ ืจืขื‘) ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ื"ืจ ื™ื•ื—ื ืŸ ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ื›ื“, ื‘) ื›ื™ ื”ื•ื ืขืœ ื™ืžื™ื ื™ืกื“ื” ื•ืขืœ ื ื”ืจื•ืช ื™ื›ื•ื ื ื” ืืœื• ืฉื‘ืขื” ื™ืžื™ื ื•ืืจื‘ืขื” ื ื”ืจื•ืช ืฉืžืงื™ืคื™ืŸ ืืช ืืจืฅ ื™ืฉืจืืœ ื•ืืœื• ื”ืŸ ืฉื‘ืขื” ื™ืžื™ื ื™ืžื” ืฉืœ ื˜ื‘ืจื™ื ื•ื™ืžื” ืฉืœ ืกื“ื•ื ื•ื™ืžื” ืฉืœ ื—ื™ืœืช ื•ื™ืžื” ืฉืœ ื—ื™ืœืชื ื•ื™ืžื” ืฉืœ ืกื™ื‘ื›ื™ ื•ื™ื ืืกืคืžื™ื ื•ื™ื ื”ื’ื“ื•ืœ ื•ืืœื• ื”ืŸ ืืจื‘ืขื” ื ื”ืจื•ืช ื™ืจื“ืŸ ื•ื™ืจืžื•ืš ื•ืงื™ืจื•ืžื™ื•ืŸ ื•ืคื™ื’ื”,ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ื"ืจ ื™ื•ื ืชืŸ ืขืชื™ื“ ื’ื‘ืจื™ืืœ ืœืขืฉื•ืช''. 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74b. i.e., a diver bar amoraei went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi แธคanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,ยง Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: โ€œAnd his eyes are like the eyelids of the morningโ€ (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life samterei, while those coals were of broom.,The verse states: โ€œAnd God created the great sea monstersโ€ (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoแธฅa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: โ€œIn that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpentโ€ (Isaiah 27:1).,ยง The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: โ€œAnd He will slay the serpent that is in the seaโ€ (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: โ€œLo now, his strength is in his loinsโ€ (Job 40:16); this is referring to the male. The continuation of the verse: โ€œAnd his force is in the stays of his bodyโ€; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: โ€œThere is leviathan, whom You have formed to sport withโ€ (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: โ€œHe stirs up the sea with His power, and by His understanding He smites through Rahabโ€ (Job 26:12).,Rabbi Yitzแธฅak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: โ€œThey shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the seaโ€ (Isaiah 11:9). Do not read this phrase as โ€œcover the seaโ€; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: โ€œHe is confident, though the Jordan rush forth to his mouthโ€ (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,ยง The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoแธฅa said: What is the meaning of that which is written: โ€œFor He has founded it upon the seas, and established it upon the floodsโ€ (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of แธคeilat, the Sea of แธคeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform''. None
27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Azriel (R.), Babylon โ€ข Return from Babylon, Jewish attitude to Persians

 Found in books: Bickerman and Tropper (2007) 100; Fishbane (2003) 135


9b. ืฉืฉื”ื• ืืช ืงื™ื ื™ื”ืŸ ืžื™ื”ื ืžืขืœื” ืขืœื™ื”ืŸ ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืฉื›ื‘ื•ื,ื‘ื–ื™ื•ืŸ ืงื“ืฉื™ื ื“ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื‘, ื˜ื•) ื’ื ื‘ื˜ืจื ื™ืงื˜ื™ืจื•ืŸ ืืช ื”ื—ืœื‘ ื•ื‘ื ื ืขืจ ื”ื›ื”ืŸ ื•ืืžืจ ืœืื™ืฉ ื”ื–ื•ื‘ื— ืชื ื” ื‘ืฉืจ ืœืฆืœื•ืช ืœื›ื”ืŸ ื•ืœื ื™ืงื— ืžืžืš ื‘ืฉืจ ืžื‘ื•ืฉืœ ื›ื™ ืื ื—ื™ ื•ื™ืืžืจ ืืœื™ื• ื”ืื™ืฉ ืงื˜ืจ ื™ืงื˜ื™ืจื•ืŸ ื›ื™ื•ื ื”ื—ืœื‘ ื•ืงื— ืœืš ื›ืืฉืจ ืชืื•ื” ื ืคืฉืš ื•ืืžืจ ืœื• ื›ื™ ืขืชื” ืชืชืŸ ื•ืื ืœื ืœืงื—ืชื™ ื‘ื—ื–ืงื” ื•ืชื”ื™ ื—ื˜ืืช ื”ื ืขืจื™ื ื’ื“ื•ืœื” ืžืื“ ืืช ืคื ื™ ื”\' ื›ื™ ื ืืฆื• ื”ืื ืฉื™ื ืืช ืžื ื—ืช ื”\',ืžืงื“ืฉ ืจืืฉื•ืŸ ืžืคื ื™ ืžื” ื—ืจื‘ ืžืคื ื™ ื’\' ื“ื‘ืจื™ื ืฉื”ื™ื• ื‘ื• ืข"ื– ื•ื’ืœื•ื™ ืขืจื™ื•ืช ื•ืฉืคื™ื›ื•ืช ื“ืžื™ื ืข"ื– ื“ื›ืชื™ื‘ (ื™ืฉืขื™ื”ื• ื›ื—, ื›) ื›ื™ ืงืฆืจ ื”ืžืฆืข ืžื”ืฉืชืจืข,ืžืื™ ืงืฆืจ ื”ืžืฆืข ืžื”ืฉืชืจืข ื"ืจ ื™ื•ื ืชืŸ ืงืฆืจ ืžืฆืข ื–ื” ืžื”ืฉืชืจืจ ืขืœื™ื• ืฉื ื™ ืจืขื™ื ื›ืื—ื“,(ื™ืฉืขื™ื”ื• ื›ื—, ื›) ื•ื”ืžืกื›ื” ืฆืจื” ื›ื”ืชื›ื ืก ื"ืจ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ื›ื™ ืžื˜ื™ ืจื‘ื™ ื™ื•ื ืชืŸ ืœื”ืื™ ืงืจื ื‘ื›ื™ ืืžืจ ืžืืŸ ื“ื›ืชื™ื‘ ื‘ื™ื” (ืชื”ืœื™ื ืœื’, ื–) ื›ื•ื ืก ื›ื ื“ ืžื™ ื”ื™ื ื ืขืฉื™ืช ืœื• ืžืกื›ื” ืฆืจื”,ื’ืœื•ื™ ืขืจื™ื•ืช ื“ื›ืชื™ื‘ (ื™ืฉืขื™ื”ื• ื’, ื˜ื–) ื•ื™ืืžืจ ื”\' ื™ืขืŸ ื›ื™ ื’ื‘ื”ื• ื‘ื ื•ืช ืฆื™ื•ืŸ ื•ืชืœื›ื ื” ื ื˜ื•ื™ื•ืช ื’ืจื•ืŸ ื•ืžืฉืงืจื•ืช ืขื™ื ื™ื ื”ืœื•ืš ื•ื˜ืคื•ืฃ ืชืœื›ื ื” ื•ื‘ืจื’ืœื™ื”ืŸ ืชืขื›ืกื ื” ื™ืขืŸ ื›ื™ ื’ื‘ื”ื• ื‘ื ื•ืช ืฆื™ื•ืŸ ืฉื”ื™ื• ืžื”ืœื›ื•ืช ืืจื•ื›ื” ื‘ืฆื“ ืงืฆืจื” ื•ืชืœื›ื ื” ื ื˜ื•ื™ื•ืช ื’ืจื•ืŸ ืฉื”ื™ื• ืžื”ืœื›ื•ืช ื‘ืงื•ืžื” ื–ืงื•ืคื” ื•ืžืฉืงืจื•ืช ืขื™ื ื™ื ื“ื”ื•ื• ืžืœื™ื™ืŸ ื›ื•ื—ืœื ืขื™ื ื™ื”ืŸ ื”ืœื•ืš ื•ื˜ืคื•ืฃ ืชืœื›ื ื” ืฉื”ื™ื• ืžื”ืœื›ื•ืช ืขืงื‘ ื‘ืฆื“ ื’ื•ื“ืœ ื•ื‘ืจื’ืœื™ื”ืŸ ืชืขื›ืกื ื” ื"ืจ ื™ืฆื—ืง ืฉื”ื™ื• ืžื‘ื™ืื•ืช ืžื•ืจ ื•ืืคืจืกืžื•ืŸ ื•ืžื ื™ื—ื•ืช ื‘ืžื ืขืœื™ื”ืŸ ื•ื›ืฉืžื’ื™ืขื•ืช ืืฆืœ ื‘ื—ื•ืจื™ ื™ืฉืจืืœ ื‘ื•ืขื˜ื•ืช ื•ืžืชื™ื–ื•ืช ืขืœื™ื”ืŸ ื•ืžื›ื ื™ืกื™ืŸ ื‘ื”ืŸ ื™ืฆื”"ืจ ื›ืืจืก ื‘ื›ืขื•ืก,ืฉืคื™ื›ื•ืช ื“ืžื™ื ื“ื›ืชื™ื‘ (ืžืœื›ื™ื ื‘ ื›ื, ื˜ื–) ื•ื’ื ื“ื ื ืงื™ ืฉืคืš ืžื ืฉื” ื”ืจื‘ื” ืžืื“ ืขื“ ืืฉืจ ืžืœื ืืช ื™ืจื•ืฉืœื ืคื” ืœืคื”,ืื‘ืœ ืžืงื“ืฉ ืฉื ื™ ืฉื”ื™ื• ืขื•ืกืงื™ืŸ ื‘ืชื•ืจื” ื•ื‘ืžืฆื•ืช ื•ื’ืžื™ืœื•ืช ื—ืกื“ื™ื ืžืคื ื™ ืžื” ื—ืจื‘ ืžืคื ื™ ืฉื”ื™ืชื” ื‘ื• ืฉื ืืช ื—ื ื ืœืœืžื“ืš ืฉืฉืงื•ืœื” ืฉื ืืช ื—ื ื ื›ื ื’ื“ ืฉืœืฉ ืขื‘ื™ืจื•ืช ืข"ื– ื’ืœื•ื™ ืขืจื™ื•ืช ื•ืฉืคื™ื›ื•ืช ื“ืžื™ื,ืจืฉืขื™ื ื”ื™ื• ืืœื ืฉืชืœื• ื‘ื˜ื—ื•ื ื ื‘ื”ืงื‘"ื” ืืชืืŸ ืœืžืงื“ืฉ ืจืืฉื•ืŸ ื“ื›ืชื™ื‘ (ืžื™ื›ื” ื’, ื™ื) ืจืืฉื™ื” ื‘ืฉื•ื—ื“ ื™ืฉืคื•ื˜ื• ื•ื›ื”ื ื™ื” ื‘ืžื—ื™ืจ ื™ื•ืจื• ื•ื ื‘ื™ืื™ื” ื‘ื›ืกืฃ ื™ืงืกื•ืžื• ื•ืขืœ ื”\' ื™ืฉืขื ื• ืœืืžืจ ื”ืœื ื”\' ื‘ืงืจื‘ื ื• ืœื ืชื‘ื•ื ืขืœื™ื ื• ืจืขื” ืœืคื™ื›ืš ื”ื‘ื™ื ืขืœื™ื”ืŸ ื”ืงื‘"ื” ื’\' ื’ื–ืจื•ืช ื›ื ื’ื“ ื’\' ืขื‘ื™ืจื•ืช ืฉื‘ื™ื“ื ืฉื ืืžืจ (ืžื™ื›ื” ื’, ื™ื‘) ืœื›ืŸ ื‘ื’ืœืœื›ื ืฆื™ื•ืŸ ืฉื“ื” ืชื—ืจืฉ ื•ื™ืจื•ืฉืœื™ื ืขื™ื™ืŸ ืชื”ื™ื” ื•ื”ืจ ื”ื‘ื™ืช ืœื‘ืžื•ืช ื™ืขืจ,ื•ื‘ืžืงื“ืฉ ืจืืฉื•ืŸ ืœื ื”ื•ื” ื‘ื™ื” ืฉื ืืช ื—ื ื ื•ื”ื›ืชื™ื‘ (ื™ื—ื–ืงืืœ ื›ื, ื™ื–) ืžื’ื•ืจื™ ืืœ ื—ืจื‘ ื”ื™ื• ืืช ืขืžื™ ืœื›ืŸ ืกืคื•ืง ืืœ ื™ืจืš ื•ื"ืจ (ืืœื™ืขื–ืจ) ืืœื• ื‘ื ื™ ืื“ื ืฉืื•ื›ืœื™ืŸ ื•ืฉื•ืชื™ืŸ ื–ื” ืขื ื–ื” ื•ื“ื•ืงืจื™ืŸ ื–ื” ืืช ื–ื” ื‘ื—ืจื‘ื•ืช ืฉื‘ืœืฉื•ื ื,ื”ื”ื™ื ื‘ื ืฉื™ืื™ ื™ืฉืจืืœ ื”ื•ืื™ ื“ื›ืชื™ื‘ (ื™ื—ื–ืงืืœ ื›ื, ื™ื–) ื–ืขืง ื•ื”ื™ืœืœ ื‘ืŸ ืื“ื ื›ื™ ื”ื™ื ื”ื™ืชื” ื‘ืขืžื™ ื•ืชื ื™ื ื–ืขืง ื•ื”ื™ืœืœ ื‘ืŸ ืื“ื ื™ื›ื•ืœ ืœื›ืœ ืชืœืžื•ื“ ืœื•ืžืจ ื”ื™ื ื‘ื›ืœ ื ืฉื™ืื™ ื™ืฉืจืืœ,ืจ\' ื™ื•ื—ื ืŸ ื•ืจ"ื ื“ืืžืจื™ ืชืจื•ื•ื™ื™ื”ื• ืจืืฉื•ื ื™ื ืฉื ืชื’ืœื” ืขื•ื ื ื ืชื’ืœื” ืงืฆื ืื—ืจื•ื ื™ื ืฉืœื ื ืชื’ืœื” ืขื•ื ื ืœื ื ืชื’ืœื” ืงืฆื,ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื˜ื•ื‘ื” ืฆืคื•ืจื ืŸ ืฉืœ ืจืืฉื•ื ื™ื ืžื›ืจื™ืกื• ืฉืœ ืื—ืจื•ื ื™ื ื"ืœ ืจื™ืฉ ืœืงื™ืฉ ืื“ืจื‘ื” ืื—ืจื•ื ื™ื ืขื“ื™ืคื™ ืืฃ ืขืœ ื’ื‘ ื“ืื™ื›ื ืฉืขื‘ื•ื“ ืžืœื›ื™ื•ืช ืงื ืขืกืงื™ ื‘ืชื•ืจื” ืืžืจ ืœื™ื” ื‘ื™ืจื” ืชื•ื›ื™ื— ืฉื—ื–ืจื” ืœืจืืฉื•ื ื™ื ื•ืœื ื—ื–ืจื” ืœืื—ืจื•ื ื™ื,ืฉืืœื• ืืช ืจื‘ื™ ืืœืขื–ืจ ืจืืฉื•ื ื™ื ื’ื“ื•ืœื™ื ืื• ืื—ืจื•ื ื™ื ื’ื“ื•ืœื™ื ืืžืจ ืœื”ื ืชื ื• ืขื™ื ื™ื›ื ื‘ื‘ื™ืจื” ืื™ื›ื ื“ืืžืจื™ ืืžืจ ืœื”ื ืขื™ื“ื™ื›ื ื‘ื™ืจื”,ืจื™ืฉ ืœืงื™ืฉ ื”ื•ื™ ืกื—ื™ ื‘ื™ืจื“ื ื ืืชื ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ื™ื”ื‘ ืœื™ื” ื™ื“ื ื"ืœ ืืœื”ื ืกื ื™ื ื ืœื›ื• ื“ื›ืชื™ื‘ (ืฉื™ืจ ื”ืฉื™ืจื™ื ื—, ื˜) ืื ื—ื•ืžื” ื”ื™ื ื ื‘ื ื” ืขืœื™ื” ื˜ื™ืจืช ื›ืกืฃ ื•ืื ื“ืœืช ื”ื™ื ื ืฆื•ืจ ืขืœื™ื” ืœื•ื— ืืจื– ืื ืขืฉื™ืชื ืขืฆืžื›ื ื›ื—ื•ืžื” ื•ืขืœื™ืชื ื›ื•ืœื›ื ื‘ื™ืžื™ ืขื–ืจื ื ืžืฉืœืชื ื›ื›ืกืฃ ืฉืื™ืŸ ืจืงื‘ ืฉื•ืœื˜ ื‘ื• ืขื›ืฉื™ื• ืฉืขืœื™ืชื ื›ื“ืœืชื•ืช ื ืžืฉืœืชื ื›ืืจื– ืฉื”ืจืงื‘ ืฉื•ืœื˜ ื‘ื•,ืžืื™ ืืจื– ืืžืจ ืขื•ืœื ืกืกืžื’ื•ืจ ืžืื™ ืกืกืžื’ื•ืจ ืืžืจ ืจื‘ื™ ืื‘ื ื‘ืช ืงื•ืœ ื›ื“ืชื ื™ื ืžืฉืžืชื• ื ื‘ื™ืื™ื ื”ืื—ืจื•ื ื™ื ื—ื’ื™ ื–ื›ืจื™ื” ื•ืžืœืื›ื™ ื ืกืชืœืงื” ืจื•ื— ื”ืงื“ืฉ ืžื™ืฉืจืืœ ื•ืขื“ื™ื™ืŸ ื”ื™ื• ืžืฉืชืžืฉื™ืŸ ื‘ื‘ืช ืงื•ืœ,ื•ืจื™ืฉ ืœืงื™ืฉ ืžื™ ืžืฉืชืขื™ ื‘ื”ื“ื™ ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ื•ืžื” ืจื‘ื™ (ืืœื™ืขื–ืจ) ื“ืžืจื ื“ืืจืขื ื“ื™ืฉืจืืœ ื”ื•ื” ื•ืœื ื”ื•ื” ืžืฉืชืขื™ ืจ"ืœ ื‘ื”ื“ื™ื” ื“ืžืืŸ ื“ืžืฉืชืขื™ ืจ"ืœ ื‘ื”ื“ื™ื” ื‘ืฉื•ืง ื™ื”ื‘ื• ืœื™ื” ืขื™ืกืงื ื‘ืœื ืกื”ื“ื™ ื‘ื”ื“ื™ ืจื‘ื‘"ื— ืžืฉืชืขื™,ืืžืจ ืจื‘ ืคืคื ืฉื“ื™ ื’ื‘ืจื ื‘ื™ื ื™ื™ื”ื• ืื• ืจื™ืฉ ืœืงื™ืฉ ื”ื•ื” ื•ื–ืขื™ืจื™ ืื• ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ื”ื•ื” ื•ืจ"ื ื›ื™ ืืชื ืœืงืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ื"ืœ ืœืื• ื”ื™ื™ื ื• ื˜ืขืžื ื"ื  ืกืœื™ืงื• ื›ื•ืœื”ื• ื‘ื™ืžื™ ืขื–ืจื ืœื ื”ื•ื” ืฉืจื™ื ืฉื›ื™ื ื” ื‘ืžืงื“ืฉ ืฉื ื™ ื“ื›ืชื™ื‘ (ื‘ืจืืฉื™ืช ื˜, ื›ื–) ื™ืคืช ืืœื”ื™ื ืœื™ืคืช ื•ื™ืฉื›ืŸ ื‘ืื”ืœื™ ืฉื''. None
9b. that they deferred the sacrifice of their bird-offerings by women after childbirth; nevertheless, the verse ascribes to them as if they lay with them. These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eliโ€™s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eliโ€™s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eliโ€™s sons also sinned in the degradation of consecrated items, as it is written: โ€œBefore the fat was made burned, the priestโ€™s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lordโ€™s offerings with contemptโ€ (I Samuel 2:15โ€“17).,ยง The Tosefta continues with a discussion of the sins of the Jewish people over the generations: Due to what reason was the First Temple destroyed? It was destroyed due to the fact that there were three matters that existed in the First Temple: Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: โ€œThe bed is too short for stretching mehistareโ€™a, and the cover is too narrow for gatheringโ€ (Isaiah 28:20).,What is the meaning of: โ€œThe bed is too short for stretching?โ€ Rabbi Yonatan said: This bed is too short for two counterparts reโ€™im to dominate mehistarer. Mehistareโ€™a is a contraction of mehistarer reโ€™im. It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh.,What is the meaning of: And the cover vehamasseikha is too narrow tzara for gathering kehitkannes? Rabbi Shmuel bar Naแธฅmani said that when Rabbi Yonatan reached this verse, he wept and said: For He about Whom it is written: โ€œHe gathers kones waters of the sea together as a heapโ€ (Psalms 33:7), the idol masseikha became a rival tzara? In the homiletic interpretation, masseikha is interpreted as idol and tzara is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, isha tzara.,With regard to forbidden sexual relations, it is written: โ€œThe Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feetโ€ (Isaiah 3:16). rBecause the daughters of Zion are haughty, indicates a tall woman walking alongside a short one so that the tall woman would stand out. rAnd walk with outstretched necks, indicates that they would walk with upright stature and carry themselves in an immodest way. rAnd wanton eyes, indicates that they would fill their eyes with blue eye shadow in order to draw attention to their eyes. rWalking and mincing as they go, indicates that they would walk in small steps, heel to toe, so onlookers would notice them. rMaking a tinkling teโ€™akasna with their feet, Rabbi Yitzแธฅak said: This teaches that they would bring myrrh and balsam and place them in their shoes and would walk in the marketplaces of Jerusalem. And once they approached a place where young Jewish men were congregated, they would stamp their feet on the ground and splash the perfume toward them and instill the evil inclination into them like venom of a viper keโ€™eres bikhos.,With regard to bloodshed it is written: โ€œMoreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to anotherโ€ (II Kings 21:16).,However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.,The Gemara continues: They were wicked; however, they put their faith in the Holy One, Blessed be He. With that statement we have come to the First Temple era, about which it is written: โ€œHer chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake usโ€ (Micah 3:11). At least the final portion of the verse was to their credit. Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: โ€œTherefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woodsโ€ (Micah 3:12).,The Gemara asks: And in the First Temple era was there really no baseless hatred? Isnโ€™t it written: โ€œCry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: They will be cast before the sword together with my people, therefore strike the thighโ€ (Ezekiel 21:17)? Rabbi Eliezer interpreted this verse and said: These are people who eat and drink with each other, and stab each other with verbal barbs. Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: That behavior was found only among the princes of Israel, as it is written: โ€œCry and wail, son of man, for this will befall my peopleโ€; and it was taught in a baraita: โ€œCry and wail, son of man, for this will befall my peopleโ€; one might have thought that this unsavory trait was common to all. Therefore, the verse states: โ€œThis will befall all the princes of Israel.โ€ It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,ยง It was Rabbi Yoแธฅa and Rabbi Elazar who both said: In the case of the former, the people in the First Temple era, whose sin was exposed and no attempt was made to disguise their conduct, the end of their punishment was exposed, and the prophet informed them that they would return to their land in seventy years. In the case of the latter, the people in the Second Temple era, whose sin was not exposed; rather, they attempted to disguise their conduct, the end of their punishment was not exposed.,Rabbi Yoแธฅa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. Rabbi Yoแธฅa said to Reish Lakish: The Temple will prove that the former were superior, as it was restored to the former. The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, it was not restored to the latter. Apparently, the former were superior to the latter.,Similarly, the Sages asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple and see if it has been restored, as it was to our predecessors. Some say the exchange was slightly different: He said to them: The Temple is your witness. The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater.,Reish Lakish was swimming in the Jordan River when Rabba bar bar แธคana came and gave him a hand to help him out. Reish Lakish said to him: My God! I hate you Babylonians, as it is written: โ€œIf she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedarโ€ (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: Had you rendered yourselves a solid bloc like a wall and all ascended to Eretz Yisrael in the days of Ezra, you would have been likened to silver, which rot does not infest, in the sense that you would have merited experiencing the Divine Presence in all its glory. Now that you ascended like doors, and only some of you came to Eretz Yisrael, you are likened to cedar, which rot infests, and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: What rot infests cedar? Ulla said: It is sasmagor, a type of worm. The Gemara asks: What does sasmagor have to do with the Divine Presence during the Second Temple era? Rabbi Abba said: Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a Divine Voice, as it was taught in a baraita: After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit of prophetic revelation departed from the Jewish people, and they were still utilizing a Divine Voice, which they heard as an echo of prophecy.,The Gemara asks: And would Reish Lakish speak with Rabba bar bar แธคana in public? Just as Rabbi Elazar, who was the master of Eretz Yisrael in wisdom and character, and nevertheless, Reish Lakish would not speak with him in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that a person to whom Reish Lakish was seen speaking in the marketplace, one would give him a loan and do business with him without witnesses; would he have spoken with Rabba bar bar แธคana?,Rav Pappa said: Cast a man between them, and say that the incident did not involve Reish Lakish and Rabba bar bar แธคana. It was either Reish Lakish bathing in the river and Zeโ€™iri, the prominent Babylonian Sage, who extended him a hand, or it was Rabba bar bar แธคana who was in the river and Rabbi Elazar extended a hand to him. In any event, when the Sage who heard what Reish Lakish said came before Rabbi Yoแธฅa and related it, Rabbi Yoแธฅa said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: โ€œGod will enlarge Japheth, and dwell in the tents of Shemโ€ (Genesis 9:27).''. None
28. Diogenes Laertius, Lives of The Philosophers, 7.43-7.44, 7.55-7.58, 7.134-7.136, 7.142, 7.157 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Diogenes of Babylon

 Found in books: Bowen and Rochberg (2020) 613; Graver (2007) 225; Inwood and Warren (2020) 114, 147; James (2021) 52, 77, 78; Long (2006) 126, 237, 239, 241, 246, 247


7.43. Rhetoric according to them may be divided into invention of arguments, their expression in words, their arrangement, and delivery; and a rhetorical speech into introduction, narrative, replies to opponents, and peroration.Dialectic (they hold) falls under two heads: subjects of discourse and language. And the subjects fall under the following headings: presentations and the various products to which they give rise, propositions enunciated and their constituent subjects and predicates, and similar terms whether direct or reversed, genera and species, arguments too, moods, syllogisms and fallacies whether due to the subject matter or to the language; 7.44. these including both false and true and negative arguments, sorites and the like, whether defective, insoluble, or conclusive, and the fallacies known as the Veiled, or Horned, No man, and The Mowers.The second main head mentioned above as belonging to Dialectic is that of language, wherein are included written language and the parts of speech, with a discussion of errors in syntax and in single words, poetical diction, verbal ambiguities, euphony and music, and according to some writers chapters on terms, divisions, and style.' "
7.55. In their theory of dialectic most of them see fit to take as their starting-point the topic of voice. Now voice is a percussion of the air or the proper object of the sense of hearing, as Diogenes the Babylonian says in his handbook On Voice. While the voice or cry of an animal is just a percussion of air brought about by natural impulse, man's voice is articulate and, as Diogenes puts it, an utterance of reason, having the quality of coming to maturity at the age of fourteen. Furthermore, voice according to the Stoics is something corporeal: I may cite for this Archedemus in his treatise On Voice, Diogenes, Antipater and Chrysippus in the second book of his Physics." '7.56. For whatever produces an effect is body; and voice, as it proceeds from those who utter it to those who hear it, does produce an effect. Reduced to writing, what was voice becomes a verbal expression, as day; so says Diogenes. A statement or proposition is speech that issues from the mind and signifies something, e.g. It is day. Dialect (ฮดฮนแฝฑฮปฮตฮบฯ„ฮฟฯ‚) means a variety of speech which is stamped on one part of the Greek world as distinct from another, or on the Greeks as distinct from other races; or, again, it means a form peculiar to some particular region, that is to say, it has a certain linguistic quality; e.g. in Attic the word for sea is not ฮธแฝฑฮปฮฑฯƒฯƒฮฑ but ฮธแฝฑฮปฮฑฯ„ฯ„ฮฑ, and in Ionic day is not แผกฮผแฝณฯฮฑ but แผกฮผแฝณฯฮท.Elements of language are the four-and-twenty letters. Letter, however, has three meanings: (1) the particular sound or element of speech; (2) its written symbol or character; (3) its name, as Alpha is the name of the sound A. 7.57. Seven of the letters are vowels, a, e, ฤ“ i, o, u, ล, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example ฮฒฮปแฝทฯ„ฯ…ฯฮน, may be unintelligible โ€“ which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse. 7.58. There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. แฝ, แผก, ฯ„แฝน, ฮฟแผฑ, ฮฑแผฑ, ฯ„แฝฑ.
7.134. They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
7.142. The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius.
7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.''. None
29. Augustine, The City of God, 2.24, 16.4, 16.17, 18.2, 18.20, 18.25, 18.27, 18.40-18.41, 18.51 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, Babylonians โ€ข Tower of Babylon

 Found in books: Rohmann (2016) 176, 178, 179, 227; Santangelo (2013) 94; Tanaseanu-Dรถbler and von Alvensleben (2020) 217, 218, 219; Van Nuffelen (2012) 52, 53, 59, 153


2.24. It is certain that Sylla - whose rule was so cruel that, in comparison with it, the preceding state of things which he came to avenge was regretted - when first he advanced towards Rome to give battle to Marius, found the auspices so favourable when he sacrificed, that, according to Livy's account, the augur Postumius expressed his willingness to lose his head if Sylla did not, with the help of the gods, accomplish what he designed. The gods, you see, had not departed from every fane and sacred shrine, since they were still predicting the issue of these affairs, and yet were taking no steps to correct Sylla himself. Their presages promised him great prosperity but no threatenings of theirs subdued his evil passions. And then, when he was in Asia conducting the war against Mithridates, a message from Jupiter was delivered to him by Lucius Titius, to the effect that he would conquer Mithridates; and so it came to pass. And afterwards, when he was meditating a return to Rome for the purpose of avenging in the blood of the citizens injuries done to himself and his friends, a second message from Jupiter was delivered to him by a soldier of the sixth legion, to the effect that it was he who had predicted the victory over Mithridates, and that now he promised to give him power to recover the republic from his enemies, though with great bloodshed. Sylla at once inquired of the soldier what form had appeared to him; and, on his reply, recognized that it was the same as Jupiter had formerly employed to convey to him the assurance regarding the victory over Mithridates. How, then, can the gods be justified in this matter for the care they took to predict these shadowy successes, and for their negligence in correcting Sylla, and restraining him from stirring up a civil war so lamentable and atrocious, that it not merely disfigured, but extinguished, the republic? The truth is, as I have often said, and as Scripture informs us, and as the facts themselves sufficiently indicate, the demons are found to look after their own ends only, that they may be regarded and worshipped as gods, and that men may be induced to offer to them a worship which associates them with their crimes, and involves them in one common wickedness and judgment of God. Afterwards, when Sylla had come to Taranto, and had sacrificed there, he saw on the head of the victim's liver the likeness of a golden crown. Thereupon the same soothsayer Postumius interpreted this to signify a signal victory, and ordered that he only should eat of the entrails. A little afterwards, the slave of a certain Lucius Pontius cried out, I am Bellona's messenger; the victory is yours, Sylla! Then he added that the Capitol should be burned. As soon as he had uttered this prediction he left the camp, but returned the following day more excited than ever, and shouted, The Capitol is fired! And fired indeed it was. This it was easy for a demon both to foresee and quickly to announce. But observe, as relevant to our subject, what kind of gods they are under whom these men desire to live, who blaspheme the Saviour that delivers the wills of the faithful from the dominion of devils. The man cried out in prophetic rapture, The victory is yours, Sylla! And to certify that he spoke by a divine spirit, he predicted also an event which was shortly to happen, and which indeed did fall out, in a place from which he in whom this spirit was speaking was far distant. But he never cried, Forbear your villanies, Sylla! - the villanies which were committed at Rome by that victor to whom a golden crown on the calf's liver had been shown as the divine evidence of his victory. If such signs as this were customarily sent by just gods, and not by wicked demons, then certainly the entrails he consulted should rather have given Sylla intimation of the cruel disasters that were to befall the city and himself. For that victory was not so conducive to his exaltation to power, as it was fatal to his ambition; for by it he became so insatiable in his desires, and was rendered so arrogant and reckless by prosperity, that he may be said rather to have inflicted a moral destruction on himself than corporal destruction on his enemies. But these truly woeful and deplorable calamities the gods gave him no previous hint of, neither by entrails, augury, dream, nor prediction. For they feared his amendment more than his defeat. Yea, they took good care that this glorious conqueror of his own fellow citizens should be conquered and led captive by his own infamous vices, and should thus be the more submissive slave of the demons themselves. " "
16.4. But though these nations are said to have been dispersed according to their languages, yet the narrator recurs to that time when all had but one language, and explains how it came to pass that a diversity of languages was introduced. The whole earth, he says, was of one lip, and all had one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and dwelt there. And they said one to another, Come, and let us make bricks, and burn them thoroughly. And they had bricks for stone, and slime for mortar. And they said, Come, and let us build for ourselves a city, and a tower whose top shall reach the sky; and let us make us a name, before we be scattered abroad on the face of all the earth. And the Lord came down to see the city and the tower, which the children of men built. And the Lord God said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Come, and let us go down, and confound there their language, that they may not understand one another's speech. And God scattered them thence on the face of all the earth: and they left off to build the city and the tower. Therefore the name of it is called Confusion; because the Lord did there confound the language of all the earth: and the Lord God scattered them thence on the face of all the earth. Genesis 11:1-9 This city, which was called Confusion, is the same as Babylon, whose wonderful construction Gentile history also notices. For Babylon means Confusion. Whence we conclude that the giant Nimrod was its founder, as had been hinted a little before, where Scripture, in speaking of him, says that the beginning of his kingdom was Babylon, that is, Babylon had a supremacy over the other cities as the metropolis and royal residence; although it did not rise to the grand dimensions designed by its proud and impious founder. The plan was to make it so high that it should reach the sky, whether this was meant of one tower which they intended to build higher than the others, or of all the towers, which might be signified by the singular number, as we speak of the soldier, meaning the army, and of the frog or the locust, when we refer to the whole multitude of frogs and locusts in the plagues with which Moses smote the Egyptians. Exodus x But what did these vain and presumptuous men intend? How did they expect to raise this lofty mass against God, when they had built it above all the mountains and the clouds of the earth's atmosphere? What injury could any spiritual or material elevation do to God? The safe and true way to heaven is made by humility, which lifts up the heart to the Lord, not against Him; as this giant is said to have been a hunter against the Lord. This has been misunderstood by some through the ambiguity of the Greek word, and they have translated it, not against the Lord, but before the Lord; for &
16.17. During the same period there were three famous kingdoms of the nations, in which the city of the earth-born, that is, the society of men living according to man under the domination of the fallen angels, chiefly flourished, namely, the three kingdoms of Sicyon, Egypt, and Assyria. of these, Assyria was much the most powerful and sublime; for that king Ninus, son of Belus, had subdued the people of all Asia except India. By Asia I now mean not that part which is one province of this greater Asia, but what is called Universal Asia, which some set down as the half, but most as the third part of the whole world - the three being Asia, Europe, and Africa, thereby making an unequal division. For the part called Asia stretches from the south through the east even to the north; Europe from the north even to the west; and Africa from the west even to the south. Thus we see that two, Europe and Africa, contain one half of the world, and Asia alone the other half. And these two parts are made by the circumstance, that there enters between them from the ocean all the Mediterranean water, which makes this great sea of ours. So that, if you divide the world into two parts, the east and the west, Asia will be in the one, and Europe and Africa in the other. So that of the three kingdoms then famous, one, namely Sicyon, was not under the Assyrians, because it was in Europe; but as for Egypt, how could it fail to be subject to the empire which ruled all Asia with the single exception of India? In Assyria, therefore, the dominion of the impious city had the pre-eminence. Its head was Babylon - an earth-born city, most fitly named, for it means confusion. There Ninus reigned after the death of his father Belus, who first had reigned there sixty-five years. His son Ninus, who, on his father's death, succeeded to the kingdom, reigned fifty-two years, and had been king forty-three years when Abraham was born, which was about the 1200th year before Rome was founded, as it were another Babylon in the west. " "
18.2. The society of mortals spread abroad through the earth everywhere, and in the most diverse places, although bound together by a certain fellowship of our common nature, is yet for the most part divided against itself, and the strongest oppress the others, because all follow after their own interests and lusts, while what is longed for either suffices for none, or not for all, because it is not the very thing. For the vanquished succumb to the victorious, preferring any sort of peace and safety to freedom itself; so that they who chose to die rather than be slaves have been greatly wondered at. For in almost all nations the very voice of nature somehow proclaims, that those who happen to be conquered should choose rather to be subject to their conquerors than to be killed by all kinds of warlike destruction. This does not take place without the providence of God, in whose power it lies that any one either subdues or is subdued in war; that some are endowed with kingdoms, others made subject to kings. Now, among the very many kingdoms of the earth into which, by earthly interest or lust, society is divided (which we call by the general name of the city of this world), we see that two, settled and kept distinct from each other both in time and place, have grown far more famous than the rest, first that of the Assyrians, then that of the Romans. First came the one, then the other. The former arose in the east, and, immediately on its close, the latter in the west. I may speak of other kingdoms and other kings as appendages of these. Ninus, then, who succeeded his father Belus, the first king of Assyria, was already the second king of that kingdom when Abraham was born in the land of the Chaldees. There was also at that time a very small kingdom of Sicyon, with which, as from an ancient date, that most universally learned man Marcus Varro begins, in writing of the Roman race. For from these kings of Sicyon he passes to the Athenians, from them to the Latins, and from these to the Romans. Yet very little is related about these kingdoms, before the foundation of Rome, in comparison with that of Assyria. For although even Sallust, the Roman historian, admits that the Athenians were very famous in Greece, yet he thinks they were greater in fame than in fact. For in speaking of them he says, The deeds of the Athenians, as I think, were very great and magnificent, but yet somewhat less than reported by fame. But because writers of great genius arose among them, the deeds of the Athenians were celebrated throughout the world as very great. Thus the virtue of those who did them was held to be as great as men of transcendent genius could represent it to be by the power of laudatory words. This city also derived no small glory from literature and philosophy, the study of which chiefly flourished there. But as regards empire, none in the earliest times was greater than the Assyrian, or so widely extended. For when Ninus the son of Belus was king, he is reported to have subdued the whole of Asia, even to the boundaries of Libya, which as to number is called the third part, but as to size is found to be the half of the whole world. The Indians in the eastern regions were the only people over whom he did not reign; but after his death Semiramis his wife made war on them. Thus it came to pass that all the people and kings in those countries were subject to the kingdom and authority of the Assyrians, and did whatever they were commanded. Now Abraham was born in that kingdom among the Chaldees, in the time of Ninus. But since Grecian affairs are much better known to us than Assyrian, and those who have diligently investigated the antiquity of the Roman nation's origin have followed the order of time through the Greeks to the Latins, and from them to the Romans, who themselves are Latins, we ought on this account, where it is needful, to mention the Assyrian kings, that it may appear how Babylon, like a first Rome, ran its course along with the city of God, which is a stranger in this world. But the things proper for insertion in this work in comparing the two cities, that is, the earthly and heavenly, ought to be taken mostly from the Greek and Latin kingdoms, where Rome herself is like a second Babylon. At Abraham's birth, then, the second kings of Assyria and Sicyon respectively were Ninus and Europs, the first having been Belus and Ægialeus. But when God promised Abraham, on his departure from Babylonia, that he should become a great nation, and that in his seed all nations of the earth should be blessed, the Assyrians had their seventh king, the Sicyons their fifth; for the son of Ninus reigned among them after his mother Semiramis, who is said to have been put to death by him for attempting to defile him by incestuously lying with him. Some think that she founded Babylon, and indeed she may have founded it anew. But we have told, in the sixteenth book, when or by whom it was founded. Now the son of Ninus and Semiramis, who succeeded his mother in the kingdom, is also called Ninus by some, but by others Ninias, a patronymic word. Telexion then held the kingdom of the Sicyons. In his reign times were quiet and joyful to such a degree, that after his death they worshipped him as a god by offering sacrifices and by celebrating games, which are said to have been first instituted on this occasion. " '

18.20. While these kings reigned in the places mentioned, the period of the judges being ended, the kingdom of Israel next began with king Saul, when Samuel the prophet lived. At that date those Latin kings began who were surnamed Silvii, having that surname, in addition to their proper name, from their predecessor, that son of Æneas who was called Silvius; just as, long afterward, the successors of C sar Augustus were surnamed C sars. Saul being rejected, so that none of his issue should reign, on his death David succeeded him in the kingdom, after he had reigned forty years. Then the Athenians ceased to have kings after the death of Codrus, and began to have a magistracy to rule the republic. After David, who also reigned forty years, his son Solomon was king of Israel, who built that most noble temple of God at Jerusalem. In his time Alba was built among the Latins, from which thereafter the kings began to be styled kings not of the Latins, but of the Albans, although in the same Latium. Solomon was succeeded by his son Rehoboam, under whom that people was divided into two kingdoms, and its separate parts began to have separate kings.

18.25. When Zedekiah reigned over the Hebrews, and Tarquinius Priscus, the successor of Ancus Martius, over the Romans, the Jewish people was led captive into Babylon, Jerusalem and the temple built by Solomon being overthrown. For the prophets, in chiding them for their iniquity and impiety, predicted that these things should come to pass, especially Jeremiah, who even stated the number of years. Pittacus of Mitylene, another of the sages, is reported to have lived at that time. And Eusebius writes that, while the people of God were held captive in Babylon, the five other sages lived, who must be added to Thales, whom we mentioned above, and Pittacus, in order to make up the seven. These are Solon of Athens, Chilo of Laced mon, Periander of Corinth, Cleobulus of Lindus, and Bias of Priene. These flourished after the theological poets, and were called sages, because they excelled other men in a certain laudable line of life, and summed up some moral precepts in epigrammatic sayings. But they left posterity no literary monuments, except that Solon is alleged to have given certain laws to the Athenians, and Thales was a natural philosopher, and left books of his doctrine in short proverbs. In that time of the Jewish captivity, Anaximander, Anaximenes, and Xenophanes, the natural philosophers, flourished. Pythagoras also lived then, and at this time the name philosopher was first used.

18.27. In order that we may be able to consider these times, let us go back a little to earlier times. At the beginning of the book of the prophet Hosea, who is placed first of twelve, it is written, The word of the Lord which came to Hosea in the days of Uzziah, Jothan, Ahaz, and Hezekiah, kings of Judah. Hosea 1:1 Amos also writes that he prophesied in the days of Uzziah, and adds the name of Jeroboam king of Israel, who lived at the same time. Amos 1:1 Isaiah the son of Amos - either the above-named prophet, or, as is rather affirmed, another who was not a prophet, but was called by the same name - also puts at the head of his book these four kings named by Hosea, saying by way of preface that he prophesied in their days. Micah also names the same times as those of his prophecy, after the days of Uzziah; Micah 1:1 for he names the same three kings as Hosea named - Jotham, Ahaz, and Hezekiah. We find from their own writings that these men prophesied contemporaneously. To these are added Jonah in the reign of Uzziah, and Joel in that of Jotham, who succeeded Uzziah. But we can find the date of these two prophets in the chronicles, not in their own writings, for they say nothing about it themselves. Now these days extend from Procas king of the Latins, or his predecessor Aventinus, down to Romulus king of the Romans, or even to the beginning of the reign of his successor Numa Pompilius. Hezekiah king of Judah certainly reigned till then. So that thus these fountains of prophecy, as I may call them, burst forth at once during those times when the Assyrian kingdom failed and the Roman began; so that, just as in the first period of the Assyrian kingdom Abraham arose, to whom the most distinct promises were made that all nations should be blessed in his seed, so at the beginning of the western Babylon, in the time of whose government Christ was to come in whom these promises were to be fulfilled, the oracles of the prophets were given not only in spoken but in written words, for a testimony that so great a thing should come to pass. For although the people of Israel hardly ever lacked prophets from the time when they began to have kings, these were only for their own use, not for that of the nations. But when the more manifestly prophetic Scripture began to be formed, which was to benefit the nations too, it was fitting that it should begin when this city was founded which was to rule the nations.
18.40. In vain, then, do some babble with most empty presumption, saying that Egypt has understood the reckoning of the stars for more than a hundred thousand years. For in what books have they collected that number who learned letters from Isis their mistress, not much more than two thousand years ago? Varro, who has declared this, is no small authority in history, and it does not disagree with the truth of the divine books. For as it is not yet six thousand years since the first man, who is called Adam, are not those to be ridiculed rather than refuted who try to persuade us of anything regarding a space of time so different from, and contrary to, the ascertained truth? For what historian of the past should we credit more than him who has also predicted things to come which we now see fulfilled? And the very disagreement of the historians among themselves furnishes a good reason why we ought rather to believe him who does not contradict the divine history which we hold. But, on the other hand, the citizens of the impious city, scattered everywhere through the earth, when they read the most learned writers, none of whom seems to be of contemptible authority, and find them disagreeing among themselves about affairs most remote from the memory of our age, cannot find out whom they ought to trust. But we, being sustained by divine authority in the history of our religion, have no doubt that whatever is opposed to it is most false, whatever may be the case regarding other things in secular books, which, whether true or false, yield nothing of moment to our living rightly and happily. 18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.
18.51. But the devil, seeing the temples of the demons deserted, and the human race running to the name of the liberating Mediator, has moved the heretics under the Christian name to resist the Christian doctrine, as if they could be kept in the city of God indifferently without any correction, just as the city of confusion indifferently held the philosophers who were of diverse and adverse opinions. Those, therefore, in the Church of Christ who savor anything morbid and depraved, and, on being corrected that they may savor what is wholesome and right, contumaciously resist, and will not amend their pestiferous and deadly dogmas, but persist in defending them, become heretics, and, going without, are to be reckoned as enemies who serve for her discipline. For even thus they profit by their wickedness those true Catholic members of Christ, since God makes a good use even of the wicked, and all things work together for good to them that love Him. Romans 8:28 For all the enemies of the Church, whatever error blinds or malice depraves them, exercise her patience if they receive the power to afflict her corporally; and if they only oppose her by wicked thought, they exercise her wisdom: but at the same time, if these enemies are loved, they exercise her benevolence, or even her beneficence, whether she deals with them by persuasive doctrine or by terrible discipline. And thus the devil, the prince of the impious city, when he stirs up his own vessels against the city of God that sojourns in this world, is permitted to do her no harm. For without doubt the divine providence procures for her both consolation through prosperity, that she may not be broken by adversity, and trial through adversity, that she may not be corrupted by prosperity; and thus each is tempered by the other, as we recognize in the Psalms that voice which arises from no other cause, According to the multitude of my griefs in my heart, Your consolations have delighted my soul. Hence also is that saying of the apostle, Rejoicing in hope, patient in tribulation. Romans 12:12 For it is not to be thought that what the same teacher says can at any time fail, Whoever will live piously in Christ shall suffer persecution. 2 Timothy 3:12 Because even when those who are without do not rage, and thus there seems to be, and really is, tranquillity, which brings very much consolation, especially to the weak, yet there are not wanting, yea, there are many within who by their abandoned manners torment the hearts of those who live piously, since by them the Christian and Catholic name is blasphemed; and the dearer that name is to those who will live piously in Christ, the more do they grieve that through the wicked, who have a place within, it comes to be less loved than pious minds desire. The heretics themselves also, since they are thought to have the Christian name and sacraments, Scriptures, and profession, cause great grief in the hearts of the pious, both because many who wish to be Christians are compelled by their dissensions to hesitate, and many evil-speakers also find in them matter for blaspheming the Christian name, because they too are at any rate called Christians. By these and similar depraved manners and errors of men, those who will live piously in Christ suffer persecution, even when no one molests or vexes their body; for they suffer this persecution, not in their bodies, but in their hearts. Whence is that word, According to the multitude of my griefs in my heart; for he does not say, in my body. Yet, on the other hand, none of them can perish, because the immutable divine promises are thought of. And because the apostle says, The Lord knows them that are His; 2 Timothy 2:19 for whom He did foreknow, He also predestinated to be conformed to the image of His Son, Romans 8:29 none of them can perish; therefore it follows in that psalm, Your consolations have delighted my soul. But that grief which arises in the hearts of the pious, who are persecuted by the manners of bad or false Christians, is profitable to the sufferers, because it proceeds from the charity in which they do not wish them either to perish or to hinder the salvation of others. Finally, great consolations grow out of their chastisement, which imbue the souls of the pious with a fecundity as great as the pains with which they were troubled concerning their own perdition. Thus in this world, in these evil days, not only from the time of the bodily presence of Christ and His apostles, but even from that of Abel, whom first his wicked brother slew because he was righteous, 1 John 3:12 and thenceforth even to the end of this world, the Church has gone forward on pilgrimage amid the persecutions of the world and the consolations of God. '". None
30. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, symbolism of

 Found in books: Grove (2021) 129, 131, 132; O, Daly (2020) 69, 70; Tanaseanu-Dรถbler and von Alvensleben (2020) 216


31. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, symbolism of

 Found in books: O, Daly (2020) 60; Tanaseanu-Dรถbler and von Alvensleben (2020) 216


32. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Babylon โ€ข Babylon, and theory of Four Empires

 Found in books: Goldhill (2022) 413; Van Nuffelen (2012) 51





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