1. Hebrew Bible, Deuteronomy, 7.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Babylon and Babylonians โข Babylon and Babylonians, chronicles and inscriptions โข Babylon, Babylonian
Found in books: Faรbeck and Killebrew (2016) 335; Gera (2014) 162, 163
7.5. ืึผึดืึพืึดืึพืึผึนื ืชึทืขึฒืฉืืึผ ืึธืึถื ืึดืึฐืึผึฐืึนืชึตืืึถื ืชึผึดืชึผึนืฆืึผ ืึผืึทืฆึผึตืึนืชึธื ืชึผึฐืฉืึทืึผึตืจืึผ ืึทืึฒืฉืึตืืจึตืึถื ืชึผึฐืึทืึผึตืขืึผื ืึผืคึฐืกึดืืึตืืึถื ืชึผึดืฉืึฐืจึฐืคืึผื ืึผึธืึตืฉืื''. 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 |
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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: โข Babylon โข Babylon (Mesopotamia/Iraq) โข Babylon (babel) โข Babylon (babel), city of โข Babylon and Babylonians โข Babylon and Babylonians, city walls โข Babylon, Babylonians โข Babylon, symbolism of โข Babylon/Babylonian/Assyro-Babylonian โข Babylon/Babylonians โข King, of Babylon โข Phoenicians, Abrahamโs migration from Babylon โข Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt โข Roma aeterna, as โsecond Babylonโ โข Tower of Babylon โข babylon, as โconfusionโ
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. ืึฐืืึผืฉื ืึธืึทื ืึถืชึพื ึดืึฐืจึนื ืืึผื ืึตืึตื ืึดืึฐืืึนืช ืึผึดืึผึนืจ ืึผึธืึธืจึถืฅื 10.9. ืืึผืึพืึธืึธื ืึดืึผึนืจึพืฆึทืึดื ืึดืคึฐื ึตื ืึฐืืึธื ืขึทืึพืึผึตื ืึตืึธืึทืจ ืึผึฐื ึดืึฐืจึนื ืึผึดืึผืึนืจ ืฆึทืึดื ืึดืคึฐื ึตื ืึฐืืึธืื
11.1. ืึตืึผึถื ืชึผืึนืึฐืึนืช ืฉืึตื ืฉืึตื ืึผึถืึพืึฐืึทืช ืฉืึธื ึธื ืึทืึผืึนืึถื ืึถืชึพืึทืจึฐืคึผึทืึฐืฉืึธื ืฉืึฐื ึธืชึทืึดื ืึทืึทืจ ืึทืึผึทืึผืึผืื
11.1. ืึทืึฐืึดื ืึธืึพืึธืึธืจึถืฅ ืฉืึธืคึธื ืึถืึธืช ืึผืึฐืึธืจึดืื ืึฒืึธืึดืืื 11.2. ืึทืึฐืึดื ืึผึฐื ึธืกึฐืขึธื ืึดืงึผึถืึถื ืึทืึผึดืึฐืฆึฐืืึผ ืึดืงึฐืขึธื ืึผึฐืึถืจึถืฅ ืฉืึดื ึฐืขึธืจ ืึทืึผึตืฉืึฐืืึผ ืฉืึธืื 11.2. ืึทืึฐืึดื ืจึฐืขืึผ ืฉืึฐืชึผึทืึดื ืึผืฉืึฐืึนืฉืึดืื ืฉืึธื ึธื ืึทืึผืึนืึถื ืึถืชึพืฉืึฐืจืึผืื 11.3. ืึทืึผึนืืึฐืจืึผ ืึดืืฉื ืึถืึพืจึตืขึตืืึผ ืึธืึธื ื ึดืึฐืึผึฐื ึธื ืึฐืึตื ึดืื ืึฐื ึดืฉืึฐืจึฐืคึธื ืึดืฉืึฐืจึตืคึธื ืึทืชึผึฐืึดื ืึธืึถื ืึทืึผึฐืึตื ึธื ืึฐืึธืึถื ืึฐืึทืึตืึธืจ ืึธืึธื ืึธืึถื ืึทืึนืึถืจื 11.3. ืึทืชึผึฐืึดื ืฉืึธืจึทื ืขึฒืงึธืจึธื ืึตืื ืึธืึผ ืึธืึธืื 11.4. ืึทืึผึนืืึฐืจืึผ ืึธืึธื ื ึดืึฐื ึถืึพืึผึธื ืึผ ืขึดืืจ ืึผืึดืึฐืึผึธื ืึฐืจึนืืฉืืึน ืึทืฉืึผึธืึทืึดื ืึฐื ึทืขึฒืฉืึถืึพืึผึธื ืึผ ืฉืึตื ืคึผึถืึพื ึธืคืึผืฅ ืขึทืึพืคึผึฐื ึตื ืึธืึพืึธืึธืจึถืฅื 11.5. ืึทืึผึตืจึถื ืึฐืืึธื ืึดืจึฐืึนืช ืึถืชึพืึธืขึดืืจ ืึฐืึถืชึพืึทืึผึดืึฐืึผึธื ืึฒืฉืึถืจ ืึผึธื ืึผ ืึผึฐื ึตื ืึธืึธืึธืื 11.6. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตื ืขึทื ืึถืึธื ืึฐืฉืึธืคึธื ืึทืึทืช ืึฐืึปืึผึธื ืึฐืึถื ืึทืึดืึผึธื ืึทืขึฒืฉืืึนืช ืึฐืขึทืชึผึธื ืึนืึพืึดืึผึธืฆึตืจ ืึตืึถื ืึผึนื ืึฒืฉืึถืจ ืึธืึฐืืึผ ืึทืขึฒืฉืืึนืชื 11.7. ืึธืึธื ื ึตืจึฐืึธื ืึฐื ึธืึฐืึธื ืฉืึธื ืฉืึฐืคึธืชึธื ืึฒืฉืึถืจ ืึนื ืึดืฉืึฐืึฐืขืึผ ืึดืืฉื ืฉืึฐืคึทืช ืจึตืขึตืืึผื 11.8. ืึทืึผึธืคึถืฅ ืึฐืืึธื ืึนืชึธื ืึดืฉืึผึธื ืขึทืึพืคึผึฐื ึตื ืึธืึพืึธืึธืจึถืฅ ืึทืึผึทืึฐืึผึฐืืึผ ืึดืึฐื ึนืช ืึธืขึดืืจื 11.9. ืขึทืึพืึผึตื ืงึธืจึธื ืฉืึฐืึธืึผ ืึผึธืึถื ืึผึดืึพืฉืึธื ืึผึธืึทื ืึฐืืึธื ืฉืึฐืคึทืช ืึผึธืึพืึธืึธืจึถืฅ ืึผืึดืฉืึผึธื ืึฑืคึดืืฆึธื ืึฐืืึธื ืขึทืึพืคึผึฐื ึตื ืึผึธืึพืึธืึธืจึถืฅื' '
11.18. ืึทืึฐืึดืึพืคึถืึถื ืฉืึฐืึนืฉืึดืื ืฉืึธื ึธื ืึทืึผืึนืึถื ืึถืชึพืจึฐืขืึผื
11.19. ืึทืึฐืึดืึพืคึถืึถื ืึทืึฒืจึตื ืืึนืึดืืืึน ืึถืชึพืจึฐืขืึผ ืชึผึตืฉืึทืข ืฉืึธื ึดืื ืึผืึธืืชึทืึดื ืฉืึธื ึธื ืึทืึผืึนืึถื ืึผึธื ึดืื ืึผืึธื ืึนืชื 11.21. ืึทืึฐืึดื ืจึฐืขืึผ ืึทืึฒืจึตื ืืึนืึดืืืึน ืึถืชึพืฉืึฐืจืึผื ืฉืึถืึทืข ืฉืึธื ึดืื ืึผืึธืืชึทืึดื ืฉืึธื ึธื ืึทืึผืึนืึถื ืึผึธื ึดืื ืึผืึธื ืึนืชื
12.1. ืึทืึฐืึดื ืจึธืขึธื ืึผึธืึธืจึถืฅ ืึทืึผึตืจึถื ืึทืึฐืจึธื ืึดืฆึฐืจึทืึฐืึธื ืึธืืึผืจ ืฉืึธื ืึผึดืึพืึธืึตื ืึธืจึธืขึธื ืึผึธืึธืจึถืฅื
12.1. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืึฐืจึธื ืึถืึฐึพืึฐืึธ ืึตืึทืจึฐืฆึฐืึธ ืึผืึดืึผืึนืึทืึฐืชึผึฐืึธ ืึผืึดืึผึตืืช ืึธืึดืืึธ ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึทืจึฐืึถืึผึธื 12.2. ืึฐืึถืขึถืฉืึฐืึธ ืึฐืืึนื ืึผึธืืึนื ืึทืึฒืึธืจึถืึฐืึธ ืึทืึฒืึทืึผึฐืึธื ืฉืึฐืึถืึธ ืึถืึฐืึตื ืึผึฐืจึธืึธืื 12.2. ืึทืึฐืฆึทื ืขึธืึธืื ืคึผึทืจึฐืขึนื ืึฒื ึธืฉืึดืื ืึทืึฐืฉืึทืึผึฐืืึผ ืึนืชืึน ืึฐืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึถืชึพืึผึธืึพืึฒืฉืึถืจึพืืึนื 12.3. ืึทืึฒืึธืจึฒืึธื ืึฐืึธืจึฐืึถืืึธ ืึผืึฐืงึทืึผึถืึฐืึธ ืึธืึนืจ ืึฐื ึดืึฐืจึฐืืึผ ืึฐืึธ ืึผึนื ืึดืฉืึฐืคึผึฐืึนืช ืึธืึฒืึธืึธืื 12.4. ืึทืึผึตืึถืึฐ ืึทืึฐืจึธื ืึผึทืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึตืึธืื ืึฐืืึธื ืึทืึผึตืึถืึฐ ืึดืชึผืึน ืืึนื ืึฐืึทืึฐืจึธื ืึผึถืึพืึธืึตืฉื ืฉืึธื ึดืื ืึฐืฉืึดืึฐืขึดืื ืฉืึธื ึธื ืึผึฐืฆึตืืชืึน ืึตืึธืจึธืื
12.6. ืึทืึผึทืขึฒืึนืจ ืึทืึฐืจึธื ืึผึธืึธืจึถืฅ ืขึทื ืึฐืงืึนื ืฉืึฐืึถื ืขึทื ืึตืืึนื ืืึนืจึถื ืึฐืึทืึผึฐื ึทืขึฒื ึดื ืึธื ืึผึธืึธืจึถืฅื 12.7. ืึทืึผึตืจึธื ืึฐืืึธื ืึถืึพืึทืึฐืจึธื ืึทืึผึนืืึถืจ ืึฐืึทืจึฐืขึฒืึธ ืึถืชึผึตื ืึถืชึพืึธืึธืจึถืฅ ืึทืึผึนืืช ืึทืึผึดืึถื ืฉืึธื ืึดืึฐืึผึตืึท ืึทืืืึธื ืึทื ึผึดืจึฐืึถื ืึตืึธืืื
12.11. ืึทืึฐืึดื ืึผึทืึฒืฉืึถืจ ืึดืงึฐืจึดืื ืึธืืึนื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึนืืึถืจ ืึถืึพืฉืึธืจึทื ืึดืฉืึฐืชึผืึน ืึดื ึผึตืึพื ึธื ืึธืึทืขึฐืชึผึดื ืึผึดื ืึดืฉืึผึธื ืึฐืคึทืชึพืึทืจึฐืึถื ืึธืชึผึฐื
12.12. ืึฐืึธืึธื ืึผึดืึพืึดืจึฐืืึผ ืึนืชึธืึฐ ืึทืึผึดืฆึฐืจึดืื ืึฐืึธืึฐืจืึผ ืึดืฉืึฐืชึผืึน ืึนืืช ืึฐืึธืจึฐืืึผ ืึนืชึดื ืึฐืึนืชึธืึฐ ืึฐืึทืึผืึผื
12.13. ืึดืึฐืจึดืึพื ึธื ืึฒืึนืชึดื ืึธืชึผึฐ ืึฐืึทืขึทื ืึดืืึทืึพืึดื ืึทืขึฒืืึผืจึตืึฐ ืึฐืึธืึฐืชึธื ื ึทืคึฐืฉืึดื ืึผึดืึฐืึธืึตืึฐื
12.14. ืึทืึฐืึดื ืึผึฐืืึนื ืึทืึฐืจึธื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึดืจึฐืืึผ ืึทืึผึดืฆึฐืจึดืื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืึพืึธืคึธื ืึดืื ืึฐืึนืื
12.15. ืึทืึผึดืจึฐืืึผ ืึนืชึธืึผ ืฉืึธืจึตื ืคึทืจึฐืขึนื ืึทืึฐืึทืึฐืืึผ ืึนืชึธืึผ ืึถืึพืคึผึทืจึฐืขึนื ืึทืชึผึปืงึผึทื ืึธืึดืฉืึผึธื ืึผึตืืช ืคึผึทืจึฐืขึนืื
12.16. ืึผืึฐืึทืึฐืจึธื ืึตืืึดืื ืึผึทืขึฒืืึผืจึธืึผ ืึทืึฐืึดืึพืืึน ืฆึนืืึพืึผืึธืงึธืจ ืึทืึฒืึนืจึดืื ืึทืขึฒืึธืึดืื ืึผืฉืึฐืคึธืึนืช ืึทืึฒืชึนื ึนืช ืึผืึฐืึทืึผึดืืื
12.17. ืึทืึฐื ึทืึผึทืข ืึฐืืึธื ืึถืชึพืคึผึทืจึฐืขึนื ื ึฐืึธืขึดืื ืึผึฐืึนืึดืื ืึฐืึถืชึพืึผึตืืชืึน ืขึทืึพืึผึฐืึทืจ ืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธืื
12.18. ืึทืึผึดืงึฐืจึธื ืคึทืจึฐืขึนื ืึฐืึทืึฐืจึธื ืึทืึผึนืืึถืจ ืึทืึพืึผึนืืช ืขึธืฉืึดืืชึธ ืึผึดื ืึธืึผึธื ืึนืึพืึดืึผึทืึฐืชึผึธ ืึผึดื ืึผึดื ืึดืฉืึฐืชึผึฐืึธ ืึดืืื
12.19. ืึธืึธื ืึธืึทืจึฐืชึผึธ ืึฒืึนืชึดื ืึดืื ืึธืึถืงึผึทื ืึนืชึธืึผ ืึดื ืึฐืึดืฉืึผึธื ืึฐืขึทืชึผึธื ืึดื ึผึตื ืึดืฉืึฐืชึผึฐืึธ ืงึทื ืึธืึตืึฐื
13.14. ืึทืืืึธื ืึธืึทืจ ืึถืึพืึทืึฐืจึธื ืึทืึฒืจึตื ืึดืคึผึธืจึถืึพืืึนื ืึตืขึดืึผืึน ืฉืึธื ื ึธื ืขึตืื ึถืืึธ ืึผืจึฐืึตื ืึดืึพืึทืึผึธืงืึนื ืึฒืฉืึถืจึพืึทืชึผึธื ืฉืึธื ืฆึธืคึนื ึธื ืึธื ึถืึฐืึผึธื ืึธืงึตืึฐืึธื ืึธืึธืึผึธืื 13.15. ืึผึดื ืึถืชึพืึผึธืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึทืชึผึธื ืจึนืึถื ืึฐืึธ ืึถืชึผึฐื ึถื ึผึธื ืึผืึฐืึทืจึฐืขึฒืึธ ืขึทืึพืขืึนืึธืื 13.16. ืึฐืฉืึทืึฐืชึผึดื ืึถืชึพืึทืจึฐืขึฒืึธ ืึผึทืขึฒืคึทืจ ืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึดืึพืืึผืึทื ืึดืืฉื ืึดืึฐื ืึนืช ืึถืชึพืขึฒืคึทืจ ืึธืึธืจึถืฅ ืึผึทืึพืึทืจึฐืขึฒืึธ ืึดืึผึธื ึถืื 13.17. ืงืึผื ืึดืชึฐืึทืึผึตืึฐ ืึผึธืึธืจึถืฅ ืึฐืึธืจึฐืึผึธืึผ ืึผืึฐืจึธืึฐืึผึธืึผ ืึผึดื ืึฐืึธ ืึถืชึผึฐื ึถื ึผึธืื
15.13. ืึทืึผึนืืึถืจ ืึฐืึทืึฐืจึธื ืึธืึนืขึท ืชึผึตืึทืข ืึผึดืึพืึตืจ ืึดืึฐืึถื ืึทืจึฐืขึฒืึธ ืึผึฐืึถืจึถืฅ ืึนื ืึธืึถื ืึทืขึฒืึธืืึผื ืึฐืขึดื ึผืึผ ืึนืชึธื ืึทืจึฐืึผึทืข ืึตืืึนืช ืฉืึธื ึธืื
17.9. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึถืึพืึทืึฐืจึธืึธื ืึฐืึทืชึผึธื ืึถืชึพืึผึฐืจึดืืชึดื ืชึดืฉืึฐืึนืจ ืึทืชึผึธื ืึฐืึทืจึฐืขึฒืึธ ืึทืึฒืจึถืืึธ ืึฐืึนืจึนืชึธืื 17.11. ืึผื ึฐืึทืึฐืชึผึถื ืึตืช ืึผึฐืฉืึทืจ ืขึธืจึฐืึทืชึฐืึถื ืึฐืึธืึธื ืึฐืืึนืช ืึผึฐืจึดืืช ืึผึตืื ึดื ืึผืึตืื ึตืืึถืื 17.12. ืึผืึถืึพืฉืึฐืึนื ึทืช ืึธืึดืื ืึดืึผืึนื ืึธืึถื ืึผึธืึพืึธืึธืจ ืึฐืึนืจึนืชึตืืึถื ืึฐืึดืื ืึผึธืึดืช ืึผืึดืงึฐื ึทืชึพืึผึถืกึถืฃ ืึดืึผึนื ืึผึถืึพื ึตืึธืจ ืึฒืฉืึถืจ ืึนื ืึดืึผึทืจึฐืขึฒืึธ ืืึผืื 17.13. ืึดืึผืึนื ืึดืึผืึนื ืึฐืึดืื ืึผึตืืชึฐืึธ ืึผืึดืงึฐื ึทืช ืึผึทืกึฐืคึผึถืึธ ืึฐืึธืึฐืชึธื ืึฐืจึดืืชึดื ืึผึดืึฐืฉืึทืจึฐืึถื ืึดืึฐืจึดืืช ืขืึนืึธืื
17.18. ืึทืึผึนืืึถืจ ืึทืึฐืจึธืึธื ืึถืึพืึธืึฑืึนืึดืื ืืึผ ืึดืฉืึฐืึธืขึตืื ืึดืึฐืึถื ืึฐืคึธื ึถืืึธื 17.19. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฒืึธื ืฉืึธืจึธื ืึดืฉืึฐืชึผึฐืึธ ืึนืึถืึถืช ืึฐืึธ ืึผึตื ืึฐืงึธืจึธืืชึธ ืึถืชึพืฉืึฐืืึน ืึดืฆึฐืึธืง ืึทืึฒืงึดืึนืชึดื ืึถืชึพืึผึฐืจึดืืชึดื ืึดืชึผืึน ืึดืึฐืจึดืืช ืขืึนืึธื ืึฐืึทืจึฐืขืึน ืึทืึฒืจึธืืื 17.21. ืึฐืึถืชึพืึผึฐืจึดืืชึดื ืึธืงึดืื ืึถืชึพืึดืฆึฐืึธืง ืึฒืฉืึถืจ ืชึผึตืึตื ืึฐืึธ ืฉืึธืจึธื ืึทืึผืึนืขึตื ืึทืึผึถื ืึผึทืฉืึผึธื ึธื ืึธืึทืึถืจึถืชื
18.18. ืึฐืึทืึฐืจึธืึธื ืึธืืึน ืึดืึฐืึถื ืึฐืืึนื ืึผึธืืึนื ืึฐืขึธืฆืึผื ืึฐื ึดืึฐืจึฐืืึผ ืืึน ืึผึนื ืึผืึนืึตื ืึธืึธืจึถืฅื
19.26. ืึทืชึผึทืึผึตื ืึดืฉืึฐืชึผืึน ืึตืึทืึฒืจึธืื ืึทืชึผึฐืึดื ื ึฐืฆึดืื ืึถืึทืื''. 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: โLike 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: โCome, 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: โCome, 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: โBehold, 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 anotherโs 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: โGet thee out of thy country, and from thy kindred, and from thy fatherโs 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: โUnto 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: โBehold 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 Pharaohโs 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 Abramโs wife.
12.18. And Pharaoh called Abram, and said: โWhat 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: โLift 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: โKnow 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: โAnd 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: โOh that Ishmael might live before Thee! โ 17.19. And God said: โโNay, 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 |
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3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Azriel (R.), Babylon โข Babylon
Found in books: Collins (2016) 135; Fishbane (2003) 143
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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: โข Azriel (R.), Babylon โข Babylon โข Babylon (Mesopotamia/Iraq) โข Babylon and Babylonians โข Babylon(ian) โข Babylon, Babylonia โข 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. ืึตืืึฐ ื ึธืคึทืึฐืชึผึธ ืึดืฉืึผึธืึทืึดื ืึตืืึตื ืึผึถืึพืฉืึธืึทืจ ื ึดืึฐืึผึทืขึฐืชึผึธ ืึธืึธืจึถืฅ ืืึนืึตืฉื ืขึทืึพืึผืึนืึดืื 14.13. ืึฐืึทืชึผึธื ืึธืึทืจึฐืชึผึธ ืึดืึฐืึธืึฐืึธ ืึทืฉืึผึธืึทืึดื ืึถืขึฑืึถื ืึดืึผึทืขึทื ืึฐืืึนืึฐืึตืึพืึตื ืึธืจึดืื ืึผึดืกึฐืึดื ืึฐืึตืฉืึตื ืึผึฐืึทืจึพืืึนืขึตื ืึผึฐืึทืจึฐืึผึฐืชึตื ืฆึธืคืึนืื 14.14. ืึถืขึฑืึถื ืขึทืึพืึผึธืึณืชึตื ืขึธื ืึถืึผึทืึผึถื ืึฐืขึถืึฐืืึนืื
44.28. ืึธืึนืึตืจ ืึฐืืึนืจึถืฉื ืจึนืขึดื ืึฐืึธืึพืึถืคึฐืฆึดื ืึทืฉืึฐืึดื ืึฐืึตืืึนืจ ืึดืืจืึผืฉืึธืึทึดื ืชึผึดืึผึธื ึถื ืึฐืึตืืึธื ืชึผึดืึผึธืกึตืื
45.1. ืืึนื ืึนืึตืจ ืึฐืึธื ืึทืึพืชึผืึนืึดืื ืึผืึฐืึดืฉืึผึธื ืึทืึพืชึผึฐืึดืืึดืืื
45.1. ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืึดืึฐืฉืึดืืืึน ืึฐืืึนืจึถืฉื ืึฒืฉืึถืจึพืึถืึฑืึทืงึฐืชึผึดื ืึดืืึดืื ืึน ืึฐืจึทืึพืึฐืคึธื ึธืื ืึผืึนืึดื ืึผืึธืชึฐื ึตื ืึฐืึธืึดืื ืึฒืคึทืชึผึตืึท ืึดืคึฐืชึผึนืึท ืึฐืคึธื ึธืื ืึผึฐืึธืชึทืึดื ืึผืฉืึฐืขึธืจึดืื ืึนื ืึดืกึผึธืึตืจืึผื
47.1. ืึทืชึผึดืึฐืึฐืึดื ืึฐืจึธืขึธืชึตืึฐ ืึธืึทืจึฐืชึผึฐ ืึตืื ืจึนืึธื ึดื ืึธืึฐืึธืชึตืึฐ ืึฐืึทืขึฐืชึผึตืึฐ ืึดืื ืฉืืึนืึฐืึธืชึถืึฐ ืึทืชึผึนืืึฐืจึดื ืึฐืึดืึผึตืึฐ ืึฒื ึดื ืึฐืึทืคึฐืกึดื ืขืึนืื
47.1. ืจึฐืึดื ืึผืฉืึฐืึดื ืขึทืึพืขึธืคึธืจ ืึผึฐืชืึผืึทืช ืึผึทืชึพืึผึธืึถื ืฉืึฐืึดืึพืึธืึธืจึถืฅ ืึตืืึพืึผึดืกึผึตื ืึผึทืชึพืึผึทืฉืึฐืึผึดืื ืึผึดื ืึนื ืชืึนืกึดืืคึดื ืึดืงึฐืจึฐืืึผึพืึธืึฐ ืจึทืึผึธื ืึทืขึฒื ึปืึผึธืื"
47.9. ืึฐืชึธืึนืื ึธื ืึผึธืึฐ ืฉืึฐืชึผึตืึพืึตืึผึถื ืจึถืึทืข ืึผึฐืืึนื ืึถืึธื ืฉืึฐืืึนื ืึฐืึทืึฐืึนื ืึผึฐืชึปืึผึธื ืึผึธืืึผ ืขึธืึทืึดืึฐ ืึผึฐืจึนื ืึผึฐืฉืึธืคึทืึดืึฐ ืึผึฐืขึธืฆึฐืึทืช ืึฒืึธืจึทืึดืึฐ ืึฐืึนืื' '
63.9. ืึผึฐืึธืึพืฆึธืจึธืชึธื ืื ืืึน ืฆึธืจ ืึผืึทืึฐืึทืึฐ ืคึผึธื ึธืื ืืึนืฉืึดืืขึธื ืึผึฐืึทืึฒืึธืชืึน ืึผืึฐืึถืึฐืึธืชืึน ืืึผื ืึฐืึธืึธื ืึทืึฐื ึทืึผึฐืึตื ืึทืึฐื ึทืฉืึผึฐืึตื ืึผึธืึพืึฐืึตื ืขืึนืึธืื''. 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: โI 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: โHe is My shepherd, And shall perform all My pleasureโ; Even saying of Jerusalem: โShe shall be builtโ; And to the temple: โMy 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 |
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5. Hebrew Bible, Jeremiah, 27.6, 27.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Babylon โข Babylon and Babylonians โข Babylon, and the four kingdoms
Found in books: Bezzel and Pfeiffer (2021) 61; Collins (2016) 119; Gera (2014) 124
27.6. ืึฐืขึทืชึผึธื ืึธื ึนืึดื ื ึธืชึทืชึผึดื ืึถืชึพืึผึธืึพืึธืึฒืจึธืฆืึนืช ืึธืึตืึผึถื ืึผึฐืึทื ื ึฐืืึผืึทืึฐื ึถืืฆึผึทืจ ืึถืึถืึฐึพืึผึธืึถื ืขึทืึฐืึผึดื ืึฐืึทื ืึถืชึพืึทืึผึทืช ืึทืฉืึผึธืึถื ื ึธืชึทืชึผึดื ืืึน ืึฐืขึธืึฐืืึนื
27.9. ืึฐืึทืชึผึถื ืึทืึพืชึผึดืฉืึฐืึฐืขืึผ ืึถืึพื ึฐืึดืืึตืืึถื ืึฐืึถืึพืงึนืกึฐืึตืืึถื ืึฐืึถื ืึฒืึนืึนืชึตืืึถื ืึฐืึถืึพืขึนื ึฐื ึตืืึถื ืึฐืึถืึพืึผึทืฉืึผึธืคึตืืึถื ืึฒืฉืึถืจึพืึตื ืึนืึฐืจึดืื ืึฒืึตืืึถื ืึตืืึนืจ ืึนื ืชึทืขึทืึฐืืึผ ืึถืชึพืึถืึถืึฐ ืึผึธืึถืื''. 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 |
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6. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Babylon โข Babylon and Babylonians โข Babylon and Babylonians, city walls
Found in books: Bremmer (2008) 40; Gera (2014) 120
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7. Hebrew Bible, Ezekiel, 28.1 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Azriel (R.), Babylon โข Babylon โข Babylon and Babylonians โข Babylon and Babylonians, city walls โข Babylon, Babylonia โข Babylon, Babylonian โข Babylon, and the four kingdoms โข Babylon, in Qumran texts โข Babylon/Babylonian/Assyro-Babylonian
Found in books: Bezzel and Pfeiffer (2021) 116; Collins (2016) 182; Faรbeck 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. ืึทืึฐืึดื ืึฐืึทืจึพืึฐืืึธื ืึตืึทื ืึตืืึนืจื'
28.1. ืืึนืชึตื ืขึฒืจึตืึดืื ืชึผึธืืึผืช ืึผึฐืึทืึพืึธืจึดืื ืึผึดื ืึฒื ึดื ืึดืึผึทืจึฐืชึผึดื ื ึฐืึปื ืึฒืึนื ึธื ืึฐืืึดืื '. None | 28.1. And the word of the LORD came unto me, saying:' '. None |
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8. Hebrew Bible, Zechariah, 10.11 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Azriel (R.), Babylon โข Babylon (Mesopotamia/Iraq)
Found in books: Fishbane (2003) 135; Salvesen et al (2020) 34
10.11. ืึฐืขึธืึทืจ ืึผึทืึผึธื ืฆึธืจึธื ืึฐืึดืึผึธื ืึทืึผึธื ืึผึทืึผึดืื ืึฐืึนืึดืืฉืืึผ ืึผึนื ืึฐืฆืึผืืึนืช ืึฐืึนืจ ืึฐืืึผืจึทื ืึผึฐืืึนื ืึทืฉืึผืึผืจ ืึฐืฉืึตืึถื ืึดืฆึฐืจึทืึดื ืึธืกืึผืจื''. 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 |
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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: โข Babylon โข Babylon and Babylonians โข Babylon and Babylonians, chronicles and inscriptions โข Babylon, Babylonia โข Babylon, Babylonians โข Babylon/Babylonians โข 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. ฯฮฟฯฯฮฟฮนฯฮน แผฮปฮธฮฟแฟฆฯฮน ฯฮฟแฟฯฮน แผฯฮตฯฮน แฝ ฮฯฮฟแฟฯฮฟฯ ฯฮฟฮปฮปฯฮฝ ฯฮน ฮผฮฌฮปฮนฯฯฮฑ ฯฮฌฮฝฯฯฮฝ แผฅฯฮธฮท, แผฮปฯฮฏฮถฯฮฝ แผกฮผฮฏฮฟฮฝฮฟฮฝ ฮฟแฝฮดฮฑฮผแฝฐ แผฮฝฯสผ แผฮฝฮดฯแฝธฯ ฮฒฮฑฯฮนฮปฮตฯฯฮตฮนฮฝ ฮฮฎฮดฯฮฝ, ฮฟแฝฮดสผ แฝฆฮฝ ฮฑแฝฯแฝธฯ ฮฟแฝฮดแฝฒ ฮฟแผฑ แผฮพ ฮฑแฝฯฮฟแฟฆ ฯฮฑฯฯฮตฯฮธฮฑฮน ฮบฮฟฯแฝฒ ฯแฟฯ แผฯฯแฟฯ. ฮผฮตฯแฝฐ ฮดแฝฒ ฯฮฑแฟฆฯฮฑ แผฯฯฯฮฝฯฮนฮถฮต แผฑฯฯฮฟฯฮญฯฮฝ ฯฮฟแฝบฯ แผฮฝ แผฮปฮปฮฎฮฝฯฮฝ ฮดฯ
ฮฝฮฑฯฯฯฮฌฯฮฟฯ
ฯ แผฯฮฝฯฮฑฯ ฯฯฮฟฯฮบฯฮฎฯฮฑฮนฯฮฟ ฯฮฏฮปฮฟฯ
ฯ, แผฑฯฯฮฟฯฮญฯฮฝ ฮดแฝฒ ฮตแฝฯฮนฯฮบฮต ฮฮฑฮบฮตฮดฮฑฮนฮผฮฟฮฝฮฏฮฟฯ
ฯ ฮบฮฑแฝถ แผฮธฮทฮฝฮฑฮฏฮฟฯ
ฯ ฯฯฮฟฮญฯฮฟฮฝฯฮฑฯ ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฯฮฟแฟฆ ฮฯฯฮนฮบฮฟแฟฆ ฮณฮญฮฝฮตฮฟฯ ฯฮฟแฝบฯ ฮดแฝฒ ฯฮฟแฟฆ แผธฯฮฝฮนฮบฮฟแฟฆ. ฯฮฑแฟฆฯฮฑ ฮณแฝฐฯ แผฆฮฝ ฯแฝฐ ฯฯฮฟฮบฮตฮบฯฮนฮผฮญฮฝฮฑ, แผฯฮฝฯฮฑ ฯแฝธ แผฯฯฮฑแฟฮฟฮฝ ฯแฝธ ฮผแฝฒฮฝ ฮ ฮตฮปฮฑฯฮณฮนฮบแฝธฮฝ ฯแฝธ ฮดแฝฒ แผฮปฮปฮทฮฝฮนฮบแฝธฮฝ แผฮธฮฝฮฟฯ. ฮบฮฑแฝถ ฯแฝธ ฮผแฝฒฮฝ ฮฟแฝฮดฮฑฮผแฟ ฮบฯ แผฮพฮตฯฯฯฮทฯฮต, ฯแฝธ ฮดแฝฒ ฯฮฟฮปฯ
ฯฮปฮฌฮฝฮทฯฮฟฮฝ ฮบฮฌฯฯฮฑ. แผฯแฝถ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮฮตฯ
ฮบฮฑฮปฮฏฯฮฝฮฟฯ ฮฒฮฑฯฮนฮปฮญฮฟฯ ฮฟแผดฮบฮตฮต ฮณแฟฮฝ ฯแฝดฮฝ ฮฆฮธฮนแฟถฯฮนฮฝ, แผฯแฝถ ฮดแฝฒ ฮฯฯฮฟฯ
ฯฮฟแฟฆ แผฮปฮปฮทฮฝฮฟฯ ฯแฝดฮฝ แฝฯแฝธ ฯแฝดฮฝ แฝฯฯฮฑฮฝ ฯฮต ฮบฮฑแฝถ ฯแฝธฮฝ แฝฮปฯ
ฮผฯฮฟฮฝ ฯฯฯฮทฮฝ, ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ ฮดแฝฒ แผนฯฯฮนฮฑฮนแฟถฯฮนฮฝยท แผฮบ ฮดแฝฒ ฯแฟฯ แผนฯฯฮนฮฑฮนฯฯฮนฮดฮฟฯ แฝกฯ แผฮพฮฑฮฝฮญฯฯฮท แฝฯแฝธ ฮฮฑฮดฮผฮตฮฏฯฮฝ, ฮฟแผดฮบฮตฮต แผฮฝ ฮ ฮฏฮฝฮดแฟณ ฮฮฑฮบฮตฮดฮฝแฝธฮฝ ฮบฮฑฮปฮตฯฮผฮตฮฝฮฟฮฝยท แผฮฝฮธฮตแฟฆฯฮตฮฝ ฮดแฝฒ ฮฑแฝฯฮนฯ แผฯ ฯแฝดฮฝ ฮฯฯ
ฮฟฯฮฏฮดฮฑ ฮผฮตฯฮญฮฒฮท ฮบฮฑแฝถ แผฮบ ฯแฟฯ ฮฯฯ
ฮฟฯฮฏฮดฮฟฯ ฮฟแฝฯฯ แผฯ ฮ ฮตฮปฮฟฯฯฮฝฮฝฮทฯฮฟฮฝ แผฮปฮธแฝธฮฝ ฮฯฯฮนฮบแฝธฮฝ แผฮบฮปฮฎฮธฮท. 1.57. แผฅฮฝฯฮนฮฝฮฑ ฮดแฝฒ ฮณฮปแฟถฯฯฮฑฮฝ แผตฮตฯฮฑฮฝ ฮฟแผฑ ฮ ฮตฮปฮฑฯฮณฮฟฮฏ, ฮฟแฝฮบ แผฯฯ แผฯฯฮตฮบฮญฯฯ ฮตแผฐฯฮตแฟฮฝ. ฮตแผฐ ฮดแฝฒ ฯฯฮตฯฮฝ แผฯฯฮน ฯฮตฮบฮผฮฑฮนฯฯฮผฮตฮฝฮฟฮฝ ฮปฮญฮณฮตฮนฮฝ ฯฮฟแฟฯฮน ฮฝแฟฆฮฝ แผฯฮน แผฮฟแฟฆฯฮน ฮ ฮตฮปฮฑฯฮณแฟถฮฝ ฯแฟถฮฝ แฝฯแฝฒฯ ฮคฯ
ฯฯฮทฮฝแฟถฮฝ ฮฯฮทฯฯแฟถฮฝฮฑ ฯฯฮปฮนฮฝ ฮฟแผฐฮบฮตฯฮฝฯฯฮฝ, ฮฟแผณ แฝ
ฮผฮฟฯ
ฯฮฟฮน ฮบฮฟฯแฝฒ แผฆฯฮฑฮฝ ฯฮฟแฟฯฮน ฮฝแฟฆฮฝ ฮฯฯฮนฮตแฟฆฯฮน ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮฟฮนฯฮน สฝฮฟแผดฮบฮตฮฟฮฝ ฮดแฝฒ ฯฮทฮฝฮนฮบฮฑแฟฆฯฮฑ ฮณแฟฮฝ ฯแฝดฮฝ ฮฝแฟฆฮฝ ฮฮตฯฯฮฑฮปฮนแฟถฯฮนฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝฬ, ฮบฮฑแฝถ ฯแฟถฮฝ ฮ ฮปฮฑฮบฮฏฮทฮฝ ฯฮต ฮบฮฑแฝถ ฮฃฮบฯ
ฮปฮฌฮบฮทฮฝ ฮ ฮตฮปฮฑฯฮณแฟถฮฝ ฮฟแผฐฮบฮทฯฮฌฮฝฯฯฮฝ แผฮฝ แผฮปฮปฮทฯฯฯฮฝฯแฟณ, ฮฟแผณ ฯฯฮฝฮฟฮนฮบฮฟฮน แผฮณฮญฮฝฮฟฮฝฯฮฟ แผฮธฮทฮฝฮฑฮฏฮฟฮนฯฮน, ฮบฮฑแฝถ แฝ
ฯฮฑ แผฮปฮปฮฑ ฮ ฮตฮปฮฑฯฮณฮนฮบแฝฐ แผฯฮฝฯฮฑ ฯฮฟฮปฮฏฯฮผฮฑฯฮฑ ฯแฝธ ฮฟแฝฮฝฮฟฮผฮฑ ฮผฮตฯฮญฮฒฮฑฮปฮตยท ฮตแผฐ ฯฮฟฯฯฮฟฮนฯฮน ฯฮตฮบฮผฮฑฮนฯฯฮผฮตฮฝฮฟฮฝ ฮดฮตแฟ ฮปฮญฮณฮตฮนฮฝ, แผฆฯฮฑฮฝ ฮฟแผฑ ฮ ฮตฮปฮฑฯฮณฮฟแฝถ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝ ฮณฮปแฟถฯฯฮฑฮฝ แผฑฮญฮฝฯฮตฯ. ฮตแผฐ ฯฮฟฮฏฮฝฯ
ฮฝ แผฆฮฝ ฮบฮฑแฝถ ฯแพถฮฝ ฯฮฟฮนฮฟแฟฆฯฮฟ ฯแฝธ ฮ ฮตฮปฮฑฯฮณฮนฮบฯฮฝ, ฯแฝธ แผฯฯฮนฮบแฝธฮฝ แผฮธฮฝฮฟฯ แผแฝธฮฝ ฮ ฮตฮปฮฑฯฮณฮนฮบแฝธฮฝ แผ
ฮผฮฑ ฯแฟ ฮผฮตฯฮฑฮฒฮฟฮปแฟ ฯแฟ แผฯ แผฮปฮปฮทฮฝฮฑฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฮณฮปแฟถฯฯฮฑฮฝ ฮผฮตฯฮญฮผฮฑฮธฮต. ฮบฮฑแฝถ ฮณแฝฐฯ ฮดแฝด ฮฟแฝฯฮต ฮฟแผฑ ฮฯฮทฯฯฯฮฝฮนแฟฯฮฑฮน ฮฟแฝฮดฮฑฮผฮฟแฟฯฮน ฯแฟถฮฝ ฮฝแฟฆฮฝ ฯฯฮญฮฑฯ ฯฮตฯฮนฮฟฮนฮบฮตฯฮฝฯฯฮฝ ฮตแผฐฯแฝถ แฝฮผฯฮณฮปฯฯฯฮฟฮน ฮฟแฝฯฮต ฮฟแผฑ ฮ ฮปฮฑฮบฮนฮทฮฝฮฟฮฏ, ฯฯฮฏฯฮน ฮดแฝฒ แฝฮผฯฮณฮปฯฯฯฮฟฮนยท ฮดฮทฮปฮฟแฟฆฯฮฏ ฯฮต แฝ
ฯฮน ฯแฝธฮฝ แผ ฮฝฮตฮฏฮบฮฑฮฝฯฮฟ ฮณฮปฯฯฯฮทฯ ฯฮฑฯฮฑฮบฯแฟฯฮฑ ฮผฮตฯฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯฮตฯ แผฯ ฯฮฑแฟฆฯฮฑ ฯแฝฐ ฯฯฯฮฏฮฑ, ฯฮฟแฟฆฯฮฟฮฝ แผฯฮฟฯ
ฯฮน แผฮฝ ฯฯ
ฮปฮฑฮบแฟ. 1.58. ฯแฝธ ฮดแฝฒ แผฮปฮปฮทฮฝฮนฮบแฝธฮฝ ฮณฮปฯฯฯแฟ ฮผแฝฒฮฝ แผฯฮตฮฏฯฮต แผฮณฮญฮฝฮตฯฮฟ ฮฑแผฐฮตฮฏ ฮบฮฟฯฮต ฯแฟ ฮฑแฝฯแฟ ฮดฮนฮฑฯฯแพถฯฮฑฮน, แฝกฯ แผฮผฮฟแฝถ ฮบฮฑฯฮฑฯฮฑฮฏฮฝฮตฯฮฑฮน ฮตแผถฮฝฮฑฮนยท แผฯฮฟฯฯฮนฯฮธแฝฒฮฝ ฮผฮญฮฝฯฮฟฮน แผฯแฝธ ฯฮฟแฟฆ ฮ ฮตฮปฮฑฯฮณฮนฮบฮฟแฟฆ แผฯฮฝ แผฯฮธฮตฮฝฮญฯ, แผฯฯ ฯฮผฮนฮบฯฮฟแฟฆ ฯฮตฮฟ ฯแฝดฮฝ แผฯฯแฝดฮฝ แฝฯฮผฯฮผฮตฮฝฮฟฮฝ ฮฑแฝฮพฮทฯฮฑฮน แผฯ ฯฮปแฟฮธฮฟฯ ฯแฟถฮฝ แผฮธฮฝฮญฯฮฝ, ฮ ฮตฮปฮฑฯฮณแฟถฮฝ ฮผฮฌฮปฮนฯฯฮฑ ฯฯฮฟฯฮบฮตฯฯฯฮทฮบฯฯฯฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ แผฮปฮปฯฮฝ แผฮธฮฝฮญฯฮฝ ฮฒฮฑฯฮฒฮฌฯฯฮฝ ฯฯ
ฯฮฝแฟถฮฝ. ฯฯฯฯฮธฮต ฮดแฝฒ แฝฆฮฝ แผฮผฮฟฮนฮณฮต ฮดฮฟฮบฮญฮตฮน ฮฟแฝฮดแฝฒ ฯแฝธ ฮ ฮตฮปฮฑฯฮณฮนฮบแฝธฮฝ แผฮธฮฝฮฟฯ, แผแฝธฮฝ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝ, ฮฟแฝฮดฮฑฮผแฝฐ ฮผฮตฮณฮฌฮปฯฯ ฮฑแฝฮพฮทฮธแฟฮฝฮฑฮน.
1.181. ฯฮฟแฟฆฯฮฟ ฮผแฝฒฮฝ ฮดแฝด ฯแฝธ ฯฮตแฟฯฮฟฯ ฮธฯฯฮทฮพ แผฯฯฮฏ, แผฯฮตฯฮฟฮฝ ฮดแฝฒ แผฯฯฮธฮตฮฝ ฯฮตแฟฯฮฟฯ ฯฮตฯฮนฮธฮญฮตฮน, ฮฟแฝ ฯฮฟฮปฮปแฟท ฯฮตแฟณ แผฯฮธฮตฮฝฮญฯฯฮตฯฮฟฮฝ ฯฮฟแฟฆ แผฯฮญฯฮฟฯ
ฯฮตฮฏฯฮตฮฟฯ, ฯฯฮตฮนฮฝฯฯฮตฯฮฟฮฝ ฮดฮญ. แผฮฝ ฮดแฝฒ ฯฮฌฯฯฮตฯ แผฮบฮฑฯฮญฯแฟณ ฯแฟฯ ฯฯฮปฮนฮฟฯ แผฯฮตฯฮตฮฏฯฮนฯฯฮฟ แผฮฝ ฮผฮญฯแฟณ แผฮฝ ฯแฟท ฮผแฝฒฮฝ ฯแฝฐ ฮฒฮฑฯฮนฮปฮฎฮนฮฑ ฯฮตฯฮนฮฒฯฮปแฟณ ฮผฮตฮณฮฌฮปแฟณ ฯฮต ฮบฮฑแฝถ แผฐฯฯฯ
ฯแฟท, แผฮฝ ฮดแฝฒ ฯแฟท แผฯฮญฯแฟณ ฮฮนแฝธฯ ฮฮฎฮปฮฟฯ
แผฑฯแฝธฮฝ ฯฮฑฮปฮบฯฯฯ
ฮปฮฟฮฝ, ฮบฮฑแฝถ แผฯ แผฮผแฝฒ แผฯฮน ฯฮฟแฟฆฯฮฟ แผฯฮฝ, ฮดฯฮฟ ฯฯฮฑฮดฮฏฯฮฝ ฯฮฌฮฝฯแฟ, แผแฝธฮฝ ฯฮตฯฯฮฌฮณฯฮฝฮฟฮฝ. แผฮฝ ฮผฮญฯแฟณ ฮดแฝฒ ฯฮฟแฟฆ แผฑฯฮฟแฟฆ ฯฯฯฮณฮฟฯ ฯฯฮตฯฮตแฝธฯ ฮฟแผฐฮบฮฟฮดฯฮผฮทฯฮฑฮน, ฯฯฮฑฮดฮฏฮฟฯ
ฮบฮฑแฝถ ฯแฝธ ฮผแฟฮบฮฟฯ ฮบฮฑแฝถ ฯแฝธ ฮตแฝฯฮฟฯ, ฮบฮฑแฝถ แผฯแฝถ ฯฮฟฯฯแฟณ ฯแฟท ฯฯฯฮณแฟณ แผฮปฮปฮฟฯ ฯฯฯฮณฮฟฯ แผฯฮนฮฒฮญฮฒฮทฮบฮต, ฮบฮฑแฝถ แผฯฮตฯฮฟฯ ฮผฮฌฮปฮฑ แผฯแฝถ ฯฮฟฯฯแฟณ, ฮผฮญฯฯฮน ฮฟแฝ แฝฮบฯแฝผ ฯฯฯฮณฯฮฝ. แผฮฝฮฌฮฒฮฑฯฮนฯ ฮดแฝฒ แผฯ ฮฑแฝฯฮฟแฝบฯ แผฮพฯฮธฮตฮฝ ฮบฯฮบฮปแฟณ ฯฮตฯแฝถ ฯฮฌฮฝฯฮฑฯ ฯฮฟแฝบฯ ฯฯฯฮณฮฟฯ
ฯ แผฯฮฟฯ
ฯฮฑ ฯฮตฯฮฟฮฏฮทฯฮฑฮน. ฮผฮตฯฮฟแฟฆฮฝฯฮน ฮดฮญ ฮบฮฟฯ
ฯแฟฯ แผฮฝฮฑฮฒฮฌฯฮนฮฟฯ แผฯฯแฝถ ฮบฮฑฯฮฑฮณฯฮณฮฎ ฯฮต ฮบฮฑแฝถ ฮธแฟถฮบฮฟฮน แผฮผฯฮฑฯ
ฯฯฮฎฯฮนฮฟฮน, แผฮฝ ฯฮฟแฟฯฮน ฮบฮฑฯฮฏฮถฮฟฮฝฯฮตฯ แผฮผฯฮฑฯฮฟฮฝฯฮฑฮน ฮฟแผฑ แผฮฝฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯฮตฯ. แผฮฝ ฮดแฝฒ ฯแฟท ฯฮตฮปฮตฯ
ฯฮฑฮฏแฟณ ฯฯฯฮณแฟณ ฮฝฮทแฝธฯ แผฯฮตฯฯฮน ฮผฮญฮณฮฑฯยท แผฮฝ ฮดแฝฒ ฯแฟท ฮฝฮทแฟท ฮบฮปฮฏฮฝฮท ฮผฮตฮณฮฌฮปฮท ฮบฮญฮตฯฮฑฮน ฮตแฝ แผฯฯฯฯฮผฮญฮฝฮท, ฮบฮฑแฝถ ฮฟแผฑ ฯฯฮฌฯฮตฮถฮฑ ฯฮฑฯฮฑฮบฮญฮตฯฮฑฮน ฯฯฯ
ฯฮญฮท. แผฮณฮฑฮปฮผฮฑ ฮดแฝฒ ฮฟแฝฮบ แผฮฝฮน ฮฟแฝฮดแฝฒฮฝ ฮฑแฝฯฯฮธฮน แผฮฝฮนฮดฯฯ
ฮผฮญฮฝฮฟฮฝ, ฮฟแฝฮดแฝฒ ฮฝฯฮบฯฮฑ ฮฟแฝฮดฮตแฝถฯ แผฮฝฮฑฯ
ฮปฮฏฮถฮตฯฮฑฮน แผฮฝฮธฯฯฯฯฮฝ แฝ
ฯฮน ฮผแฝด ฮณฯ
ฮฝแฝด ฮผฮฟฯฮฝฮท ฯแฟถฮฝ แผฯฮนฯฯฯฮฏฯฮฝ, ฯแฝดฮฝ แผฮฝ แฝ ฮธฮตแฝธฯ แผฮปฮทฯฮฑฮน แผฮบ ฯฮฑฯฮญฯฮฝ, แฝกฯ ฮปฮญฮณฮฟฯ
ฯฮน ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟฮฟฮน แผฯฮฝฯฮตฯ แผฑฯฮญฮตฯ ฯฮฟฯฯฮฟฯ
ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ. 1.182. ฯฮฑฯแฝถ ฮดแฝฒ ฮฟแผฑ ฮฑแฝฯฮฟแฝถ ฮฟแฝฯฮฟฮน, แผฮผฮฟแฝถ ฮผแฝฒฮฝ ฮฟแฝ ฯฮนฯฯแฝฐ ฮปฮญฮณฮฟฮฝฯฮตฯ, ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฮฑแฝฯแฝธฮฝ ฯฮฟฮนฯแพถฮฝ ฯฮต แผฯ ฯแฝธฮฝ ฮฝฮทแฝธฮฝ ฮบฮฑแฝถ แผฮผฯฮฑฯฮตฯฮธฮฑฮน แผฯแฝถ ฯแฟฯ ฮบฮปฮฏฮฝฮทฯ, ฮบฮฑฯฮฌ ฯฮตฯ แผฮฝ ฮฮฎฮฒแฟฯฮน ฯแฟฯฮน ฮแผฐฮณฯ
ฯฯฮฏแฟฯฮน ฮบฮฑฯแฝฐ ฯแฝธฮฝ ฮฑแฝฯแฝธฮฝ ฯฯฯฯฮฟฮฝ, แฝกฯ ฮปฮญฮณฮฟฯ
ฯฮน ฮฟแผฑ ฮแผฐฮณฯฯฯฮนฮฟฮนยท ฮบฮฑแฝถ ฮณแฝฐฯ ฮดแฝด แผฮบฮตแฟฮธฮน ฮบฮฟฮนฮผแพถฯฮฑฮน แผฮฝ ฯแฟท ฯฮฟแฟฆ ฮฮนแฝธฯ ฯฮฟแฟฆ ฮฮทฮฒฮฑฮนฮญฮฟฯ ฮณฯ
ฮฝฮฎ, แผฮผฯฯฯฮตฯฮฑฮน ฮดแฝฒ ฮฑแฝฯฮฑฮน ฮปฮญฮณฮฟฮฝฯฮฑฮน แผฮฝฮดฯแฟถฮฝ ฮฟแฝฮดฮฑฮผแฟถฮฝ แผฯ แฝฮผฮนฮปฮฏฮทฮฝ ฯฮฟฮนฯแพถฮฝยท ฮบฮฑแฝถ ฮบฮฑฯฮฌ ฯฮตฯ แผฮฝ ฮ ฮฑฯฮฌฯฮฟฮนฯฮน ฯแฟฯ ฮฯ
ฮบฮฏฮทฯ แผก ฯฯฯฮผฮฑฮฝฯฮนฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผฯฮตแฝฐฮฝ ฮณฮญฮฝฮทฯฮฑฮนยท ฮฟแฝ ฮณแฝฐฯ แฝฆฮฝ ฮฑแผฐฮตฮฏ แผฯฯฮน ฯฯฮทฯฯฮฎฯฮนฮฟฮฝ ฮฑแฝฯฯฮธฮนยท แผฯฮตแฝฐฮฝ ฮดแฝฒ ฮณฮญฮฝฮทฯฮฑฮน ฯฯฯฮต แฝฆฮฝ ฯฯ
ฮณฮบฮฑฯฮฑฮบฮปฮทฮฏฮตฯฮฑฮน ฯแฝฐฯ ฮฝฯฮบฯฮฑฯ แผฯฯ แผฮฝ ฯแฟท ฮฝฮทแฟท. 1.183. แผฯฯฮน ฮดแฝฒ ฯฮฟแฟฆ แผฮฝ ฮฮฑฮฒฯฮปแฟถฮฝฮน แผฑฯฮฟแฟฆ ฮบฮฑแฝถ แผฮปฮปฮฟฯ ฮบฮฌฯฯ ฮฝฮทฯฯ, แผฮฝฮธฮฑ แผฮณฮฑฮปฮผฮฑ ฮผฮญฮณฮฑ ฯฮฟแฟฆ ฮฮนแฝธฯ แผฮฝฮน ฮบฮฑฯฮฎฮผฮตฮฝฮฟฮฝ ฯฯฯฯฮตฮฟฮฝ, ฮบฮฑแฝถ ฮฟแผฑ ฯฯฮฌฯฮตฮถฮฑ ฮผฮตฮณฮฌฮปฮท ฯฮฑฯฮฑฮบฮญฮตฯฮฑฮน ฯฯฯ
ฯฮญฮท, ฮบฮฑแฝถ ฯแฝธ ฮฒฮฌฮธฯฮฟฮฝ ฮฟแผฑ ฮบฮฑแฝถ แฝ ฮธฯฯฮฝฮฟฯ ฯฯฯฯฮตฮฟฯ แผฯฯฮฏยท ฮบฮฑแฝถ แฝกฯ แผฮปฮตฮณฮฟฮฝ ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟฮฟฮน, ฯฮฑฮปฮฌฮฝฯฯฮฝ แฝฮบฯฮฑฮบฮฟฯฮฏฯฮฝ ฯฯฯ
ฯฮฏฮฟฯ
ฯฮตฯฮฟฮฏฮทฯฮฑฮน ฯฮฑแฟฆฯฮฑ. แผฮพฯ ฮดแฝฒ ฯฮฟแฟฆ ฮฝฮทฮฟแฟฆ ฮฒฯฮผฯฯ แผฯฯฮน ฯฯฯฯฮตฮฟฯ, แผฯฯฮน ฮดแฝฒ ฮบฮฑแฝถ แผฮปฮปฮฟฯ ฮฒฯฮผแฝธฯ ฮผฮญฮณฮฑฯ, แผฯสผ ฮฟแฝ ฮธฯฮตฯฮฑฮน ฯแฝฐ ฯฮญฮปฮตฮฑ ฯแฟถฮฝ ฯฯฮฟฮฒฮฌฯฯฮฝยท แผฯแฝถ ฮณแฝฐฯ ฯฮฟแฟฆ ฯฯฯ
ฯฮญฮฟฯ
ฮฒฯฮผฮฟแฟฆ ฮฟแฝฮบ แผฮพฮตฯฯฮน ฮธฯฮตฮนฮฝ แฝ
ฯฮน ฮผแฝด ฮณฮฑฮปฮฑฮธฮทฮฝแฝฐ ฮผฮฟฯฮฝแพณ, แผฯแฝถ ฮดแฝฒ ฯฮฟแฟฆ ฮผฮญฮถฮฟฮฝฮฟฯ ฮฒฯฮผฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฑฯฮฑฮณฮฏฮถฮฟฯ
ฯฮน ฮปฮนฮฒฮฑฮฝฯฯฮฟแฟฆ ฯฮฏฮปฮนฮฑ ฯฮฌฮปฮฑฮฝฯฮฑ แผฯฮตฮฟฯ แผฮบฮฌฯฯฮฟฯ
ฮฟแผฑ ฮงฮฑฮปฮดฮฑแฟฮฟฮน ฯฯฯฮต แผฯฮตแฝฐฮฝ ฯแฝดฮฝ แฝฯฯแฝดฮฝ แผฮณฯฯฮน ฯแฟท ฮธฮตแฟท ฯฮฟฯฯแฟณ. แผฆฮฝ ฮดแฝฒ แผฮฝ ฯแฟท ฯฮตฮผฮญฮฝฮตฯ ฯฮฟฯฯแฟณ แผฯฮน ฯแฝธฮฝ ฯฯฯฮฝฮฟฮฝ แผฮบฮตแฟฮฝฮฟฮฝ ฮบฮฑแฝถ แผฮฝฮดฯฮนแฝฐฯ ฮดฯ
ฯฮดฮตฮบฮฑ ฯฮทฯฮญฯฮฝ ฯฯฯฯฮตฮฟฯ ฯฯฮตฯฮตฯฯยท แผฮณแฝผ ฮผฮญฮฝ ฮผฮนฮฝ ฮฟแฝฮบ ฮตแผถฮดฮฟฮฝ, ฯแฝฐ ฮดแฝฒ ฮปฮญฮณฮตฯฮฑฮน แฝฯแฝธ ฮงฮฑฮปฮดฮฑฮฏฯฮฝ, ฯฮฑแฟฆฯฮฑ ฮปฮญฮณฯ. ฯฮฟฯฯแฟณ ฯแฟท แผฮฝฮดฯฮนฮฌฮฝฯฮน ฮฮฑฯฮตแฟฮฟฯ ฮผแฝฒฮฝ แฝ แฝฯฯฮฌฯฯฮตฮฟฯ แผฯฮนฮฒฮฟฯ
ฮปฮตฯฯฮฑฯ ฮฟแฝฮบ แผฯฯฮปฮผฮทฯฮต ฮปฮฑฮฒฮตแฟฮฝ, ฮฮญฯฮพฮทฯ ฮดแฝฒ แฝ ฮฮฑฯฮตฮฏฮฟฯ
แผฮปฮฑฮฒฮต ฮบฮฑแฝถ ฯแฝธฮฝ แผฑฯฮญฮฑ แผฯฮญฮบฯฮตฮนฮฝฮต แผฯฮฑฮณฮฟฯฮตฯฮฟฮฝฯฮฑ ฮผแฝด ฮบฮนฮฝฮญฮตฮนฮฝ ฯแฝธฮฝ แผฮฝฮดฯฮนฮฌฮฝฯฮฑ. ฯแฝธ ฮผแฝฒฮฝ ฮดแฝด แผฑฯแฝธฮฝ ฯฮฟแฟฆฯฮฟ ฮฟแฝฯฯ ฮบฮตฮบฯฯฮผฮทฯฮฑฮน, แผฯฯฮน ฮดแฝฒ ฮบฮฑแฝถ แผดฮดฮนฮฑ แผฮฝฮฑฮธฮฎฮผฮฑฯฮฑ ฯฮฟฮปฮปฮฌ. 1.184. ฯแฟฯ ฮดแฝฒ ฮฮฑฮฒฯ
ฮปแฟถฮฝฮฟฯ ฯฮฑฯฯฮทฯ ฯฮฟฮปฮปฮฟแฝถ ฮผฮญฮฝ ฮบฮฟฯ
ฮบฮฑแฝถ แผฮปฮปฮฟฮน แผฮณฮญฮฝฮฟฮฝฯฮฟ ฮฒฮฑฯฮนฮปฮญฮตฯ, ฯแฟถฮฝ แผฮฝ ฯฮฟแฟฯฮน แผฯฯฯ
ฯฮฏฮฟฮนฯฮน ฮปฯฮณฮฟฮนฯฮน ฮผฮฝฮฎฮผฮทฮฝ ฯฮฟฮนฮฎฯฮฟฮผฮฑฮน, ฮฟแผณ ฯแฝฐ ฯฮตฮฏฯฮตฮฌ ฯฮต แผฯฮตฮบฯฯฮผฮทฯฮฑฮฝ ฮบฮฑแฝถ ฯแฝฐ แผฑฯฮฌ, แผฮฝ ฮดแฝฒ ฮดแฝด ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ ฮดฯฮฟ. แผก ฮผแฝฒฮฝ ฯฯฯฯฮตฯฮฟฮฝ แผฯฮพฮฑฯฮฑ, ฯแฟฯ แฝฯฯฮตฯฮฟฮฝ ฮณฮตฮฝฮตแฟฯฮน ฯฮญฮฝฯฮต ฯฯฯฯฮตฯฮฟฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮท, ฯแฟ ฮฟแฝฮฝฮฟฮผฮฑ แผฆฮฝ ฮฃฮตฮผฮฏฯฮฑฮผฮนฯ, ฮฑแฝฯฮท ฮผแฝฒฮฝ แผฯฮตฮดฮญฮพฮฑฯฮฟ ฯฯฮผฮฑฯฮฑ แผฮฝแฝฐ ฯแฝธ ฯฮตฮดฮฏฮฟฮฝ แผฯฮฝฯฮฑ แผฮพฮนฮฟฮธฮญฮทฯฮฑยท ฯฯฯฯฮตฯฮฟฮฝ ฮดแฝฒ แผฯฮธฮตฮต แฝ ฯฮฟฯฮฑฮผแฝธฯ แผฮฝแฝฐ ฯแฝธ ฯฮตฮดฮฏฮฟฮฝ ฯแพถฮฝ ฯฮตฮปฮฑฮณฮฏฮถฮตฮนฮฝ. 1.185. แผก ฮดแฝฒ ฮดแฝด ฮดฮตฯฯฮตฯฮฟฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮท ฯฮฑฯฯฮทฯ ฮฒฮฑฯฮฏฮปฮตฮนฮฑ, ฯแฟ ฮฟแฝฮฝฮฟฮผฮฑ แผฆฮฝ ฮฮฏฯฯฮบฯฮนฯ, ฮฑแฝฯฮท ฮดแฝฒ ฯฯ
ฮฝฮตฯฯฯฮญฯฮท ฮณฮตฮฝฮฟฮผฮญฮฝฮท ฯแฟฯ ฯฯฯฯฮตฯฮฟฮฝ แผฯฮพฮฌฯฮทฯ ฯฮฟแฟฆฯฮฟ ฮผแฝฒฮฝ ฮผฮฝฮทฮผฯฯฯ
ฮฝฮฑ แผฮปฮฏฯฮตฯฮฟ ฯแฝฐ แผฮณแฝผ แผฯฮทฮณฮฎฯฮฟฮผฮฑฮน, ฯฮฟแฟฆฯฮฟ ฮดแฝฒ ฯแฝดฮฝ ฮฮฎฮดฯฮฝ แฝฯแฟถฯฮฑ แผฯฯแฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฯฮต ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฯฮตฮผฮฏฮถฮฟฯ
ฯฮฑฮฝ, แผฮปฮปสผ แผฮปฮปฮฑ ฯฮต แผฯฮฑฮนฯฮทฮผฮญฮฝฮฑ แผฯฯฮตฮฑ ฮฑแฝฯฮฟแฟฯฮน, แผฮฝ ฮดแฝฒ ฮดแฝด ฮบฮฑแฝถ ฯแฝดฮฝ ฮฮฏฮฝฮฟฮฝ, ฯฯฮฟฮตฯฯ
ฮปฮฌฮพฮฑฯฮฟ แฝ
ฯฮฑ แผฮดฯฮฝฮฑฯฮฟ ฮผฮฌฮปฮนฯฯฮฑ. ฯฯแฟถฯฮฑ ฮผแฝฒฮฝ ฯแฝธฮฝ ฮแฝฯฯฮฎฯฮทฮฝ ฯฮฟฯฮฑฮผแฝธฮฝ แฟฅฮญฮฟฮฝฯฮฑ ฯฯฯฯฮตฯฮฟฮฝ แผฐฮธฯฮฝ, แฝ
ฯ ฯฯฮน ฮดฮนแฝฐ ฯแฟฯ ฯฯฮปฮนฮฟฯ ฮผฮญฯฮทฯ แฟฅฮญฮตฮน, ฯฮฟแฟฆฯฮฟฮฝ แผฮฝฯฮธฮตฮฝ ฮดฮนฯฯฯ
ฯฮฑฯ แฝฯฯฮพฮฑฯฮฑ ฮฟแฝฯฯ ฮดฮฎ ฯฮน แผฯฮฟฮฏฮทฯฮต ฯฮบฮฟฮปฮนแฝธฮฝ แฝฅฯฯฮต ฮดแฝด ฯฯแฝถฯ แผฯ ฯแฟถฮฝ ฯฮนฮฝฮฑ ฮบฯฮผฮญฯฮฝ ฯแฟถฮฝ แผฮฝ ฯแฟ แผฯฯฯ
ฯฮฏแฟ แผฯฮนฮบฮฝฮญฮตฯฮฑฮน แฟฅฮญฯฮฝยท ฯแฟ ฮดแฝฒ ฮบฯฮผแฟ ฮฟแฝฮฝฮฟฮผฮฑ แผฯฯฮฏ, แผฯ ฯแฝดฮฝ แผฯฮนฮบฮฝฮญฮตฯฮฑฮน แฝ ฮแฝฯฯฮฎฯฮทฯ, แผฯฮดฮญฯฮนฮบฮบฮฑ. ฮบฮฑแฝถ ฮฝแฟฆฮฝ ฮฟแผณ แผฮฝ ฮบฮฟฮผฮฏฮถฯฮฝฯฮฑฮน แผฯแฝธ ฯแฟฯฮดฮต ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ แผฯ ฮฮฑฮฒฯ
ฮปแฟถฮฝฮฑ, ฮบฮฑฯฮฑฯฮปฮญฮฟฮฝฯฮตฯ ฯแฝธฮฝ ฮแฝฯฯฮฎฯฮทฮฝ ฯฮฟฯฮฑฮผแฝธฮฝ ฯฯฮฏฯ ฯฮต แผฯ ฯแฝดฮฝ ฮฑแฝฯแฝดฮฝ ฯฮฑฯฯฮทฮฝ ฮบฯฮผฮทฮฝ ฯฮฑฯฮฑฮณฮฏฮฝฮฟฮฝฯฮฑฮน ฮบฮฑแฝถ แผฮฝ ฯฯฮนฯแฝถ แผกฮผฮญฯแฟฯฮน. ฯฮฟแฟฆฯฮฟ ฮผแฝฒฮฝ ฮดแฝด ฯฮฟฮนฮฟแฟฆฯฮฟฮฝ แผฯฮฟฮฏฮทฯฮต, ฯแฟถฮผฮฑ ฮดแฝฒ ฯฮฑฯฮญฯฯฯฮต ฯฮฑฯสผ แผฮบฮฌฯฮตฯฮฟฮฝ ฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ ฯแฝธ ฯฮตแฟฮปฮฟฯ แผฮพฮนฮฟฮฝ ฮธฯฮผฮฑฯฮฟฯ ฮผฮญฮณฮฑฮธฮฟฯ ฮบฮฑแฝถ แฝฯฮฟฯ แฝ
ฯฮฟฮฝ ฯฮน แผฯฯฮฏ. ฮบฮฑฯฯฯฮตฯฮธฮต ฮดแฝฒ ฯฮฟฮปฮปแฟท ฮฮฑฮฒฯ
ฮปแฟถฮฝฮฟฯ แฝคฯฯ
ฯฯฮต แผฮปฯ
ฯฯฮฟฮฝ ฮปฮฏฮผฮฝแฟ, แฝฮปฮฏฮณฮฟฮฝ ฯฮน ฯฮฑฯฮฑฯฮตฮฏฮฝฮฟฯ
ฯฮฑ แผฯแฝธ ฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ, ฮฒฮฌฮธฮฟฯ ฮผแฝฒฮฝ แผฯ ฯแฝธ แฝฮดฯฯ ฮฑแผฐฮตแฝถ แฝฯฯฯฯฮฟฯ
ฯฮฑ, ฮตแฝฯฮฟฯ ฮดแฝฒ ฯแฝธ ฯฮตฯฮฏฮผฮตฯฯฮฟฮฝ ฮฑแฝฯฮฟแฟฆ ฯฮฟฮนฮตแฟฆฯฮฑ ฮตแผดฮบฮฟฯฮฏ ฯฮต ฮบฮฑแฝถ ฯฮตฯฯฮฑฮบฮฟฯฮฏฯฮฝ ฯฯฮฑฮดฮฏฯฮฝยท ฯแฝธฮฝ ฮดแฝฒ แฝฯฯ
ฯฯฯฮผฮตฮฝฮฟฮฝ ฯฮฟแฟฆฮฝ แผฮบ ฯฮฟฯฯฮฟฯ
ฯฮฟแฟฆ แฝฯฯฮณฮผฮฑฯฮฟฯ แผฮฝฮฑฮนฯฮฏฮผฮฟฯ
ฯฮฑฯแฝฐ ฯแฝฐ ฯฮตฮฏฮปฮตฮฑ ฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ ฯฮฑฯฮฑฯฮญฮฟฯ
ฯฮฑ. แผฯฮตฮฏฯฮต ฮดฮญ ฮฟแผฑ แฝฯฯฯฯ
ฮบฯฮฟ, ฮปฮฏฮธฮฟฯ
ฯ แผฮณฮฑฮณฮฟฮผฮญฮฝฮท ฮบฯฮทฯแฟฮดฮฑ ฮบฯฮบฮปแฟณ ฯฮตฯแฝถ ฮฑแฝฯแฝดฮฝ แผคฮปฮฑฯฮต. แผฯฮฟฮฏฮตฮต ฮดแฝฒ แผฮผฯฯฯฮตฯฮฑ ฯฮฑแฟฆฯฮฑ, ฯฯฮฝ ฯฮต ฯฮฟฯฮฑฮผแฝธฮฝ ฯฮบฮฟฮปฮนแฝธฮฝ ฮบฮฑแฝถ ฯแฝธ แฝฯฯ
ฮณฮผฮฑ ฯแพถฮฝ แผฮปฮฟฯ, แฝกฯ แฝ
ฯฮต ฯฮฟฯฮฑฮผแฝธฯ ฮฒฯฮฑฮดฯฯฮตฯฮฟฯ ฮตแผดฮท ฯฮตฯแฝถ ฮบฮฑฮผฯแฝฐฯ ฯฮฟฮปฮปแฝฐฯ แผฮณฮฝฯฮผฮตฮฝฮฟฯ, ฮบฮฑแฝถ ฮฟแผฑ ฯฮปฯฮฟฮน แผฯฯฮน ฯฮบฮฟฮปฮนฮฟแฝถ แผฯ ฯแฝดฮฝ ฮฮฑฮฒฯ
ฮปแฟถฮฝฮฑ, แผฮบ ฯฮต ฯแฟถฮฝ ฯฮปฯฯฮฝ แผฮบฮดฮญฮบฮทฯฮฑฮน ฯฮตฯฮฏฮฟฮดฮฟฯ ฯแฟฯ ฮปฮฏฮผฮฝฮทฯ ฮผฮฑฮบฯฮฎ. ฮบฮฑฯแฝฐ ฯฮฟแฟฆฯฮฟ ฮดแฝฒ แผฯฮณฮฌฮถฮตฯฮฟ ฯแฟฯ ฯฯฯฮทฯ ฯแฟ ฮฑแผต ฯฮต แผฯฮฒฮฟฮปฮฑแฝถ แผฆฯฮฑฮฝ ฮบฮฑแฝถ ฯแฝฐ ฯฯฮฝฯฮฟฮผฮฑ ฯแฟฯ แผฮบ ฮฮฎฮดฯฮฝ แฝฮดฮฟแฟฆ, แผตฮฝฮฑ ฮผแฝด แผฯฮนฮผฮนฯฮณฯฮผฮตฮฝฮฟฮน ฮฟแผฑ ฮแฟฮดฮฟฮน แผฮบฮผฮฑฮฝฮธฮฌฮฝฮฟฮนฮตฮฝ ฮฑแฝฯแฟฯ ฯแฝฐ ฯฯฮฎฮณฮผฮฑฯฮฑ.
1.199. 1 แฝ ฮดแฝฒ ฮดแฝด ฮฑแผดฯฯฮนฯฯฮฟฯ ฯแฟถฮฝ ฮฝฯฮผฯฮฝ แผฯฯแฝถ ฯฮฟแฟฯฮน ฮฮฑฮฒฯ
ฮปฯฮฝฮฏฮฟฮนฯฮน แฝ
ฮดฮตยท ฮดฮตแฟ ฯแพถฯฮฑฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ แผฯฮนฯฯฯฮฏฮทฮฝ แผฑฮถฮฟฮผฮญฮฝฮทฮฝ แผฯ แผฑฯแฝธฮฝ แผฯฯฮฟฮดฮฏฯฮทฯ แผ
ฯฮฑฮพ แผฮฝ ฯแฟ ฮถฯแฟ ฮผฮนฯฮธแฟฮฝฮฑฮน แผฮฝฮดฯแฝถ ฮพฮตฮฏฮฝแฟณ. ฯฮฟฮปฮปฮฑแฝถ ฮดแฝฒ ฮบฮฑแฝถ ฮฟแฝฮบ แผฮพฮนฮฟฯฮผฮตฮฝฮฑฮน แผฮฝฮฑฮผฮฏฯฮณฮตฯฮธฮฑฮน ฯแฟฯฮน แผฮปฮปแฟฯฮน, ฮฟแผทฮฑ ฯฮปฮฟฯฯแฟณ แฝฯฮตฯฯฯฮฟฮฝฮญฮฟฯ
ฯฮฑฮน, แผฯแฝถ ฮถฮตฯ
ฮณฮญฯฮฝ แผฮฝ ฮบฮฑฮผฮฌฯแฟฯฮน แผฮปฮฌฯฮฑฯฮฑฮน ฯฯแฝธฯ ฯแฝธ แผฑฯแฝธฮฝ แผฯฯแพถฯฮนยท ฮธฮตฯฮฑฯฮทฮฏฮท ฮดฮญ ฯฯฮน แฝฯฮนฯฮธฮต แผฯฮตฯฮฑฮน ฯฮฟฮปฮปฮฎ. ฮฑแผฑ ฮดแฝฒ ฯฮปฮตแฟฆฮฝฮตฯ ฯฮฟฮนฮตแฟฆฯฮน แฝงฮดฮตยท แผฮฝ ฯฮตฮผฮญฮฝฮตฯ แผฯฯฮฟฮดฮฏฯฮทฯ ฮบฮฑฯฮญฮฑฯฮฑฮน ฯฯฮญฯฮฑฮฝฮฟฮฝ ฯฮตฯแฝถ ฯแฟฯฮน ฮบฮตฯฮฑฮปแฟฯฮน แผฯฮฟฯ
ฯฮฑฮน ฮธฯฮผฮนฮณฮณฮฟฯ ฯฮฟฮปฮปฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮตฯยท ฮฑแผณ ฮผแฝฒฮฝ ฮณแฝฐฯ ฯฯฮฟฯฮญฯฯฮฟฮฝฯฮฑฮน, ฮฑแผณ ฮดแฝฒ แผฯฮญฯฯฮฟฮฝฯฮฑฮน. ฯฯฮฟฮนฮฝฮฟฯฮตฮฝฮญฮตฯ ฮดแฝฒ ฮดฮนฮญฮพฮฟฮดฮฟฮน ฯฮฌฮฝฯฮฑ ฯฯฯฯฮฟฮฝ แฝฮดแฟถฮฝ แผฯฮฟฯ
ฯฮน ฮดฮนแฝฐ ฯแฟถฮฝ ฮณฯ
ฮฝฮฑฮนฮบแฟถฮฝ, ฮดฮนสผ แฝงฮฝ ฮฟแผฑ ฮพฮตแฟฮฝฮฟฮน ฮดฮนฮตฮพฮนฯฮฝฯฮตฯ แผฮบฮปฮญฮณฮฟฮฝฯฮฑฮนยท แผฮฝฮธฮฑ แผฯฮตแฝฐฮฝ แผตฮถฮทฯฮฑฮน ฮณฯ
ฮฝฮฎ, ฮฟแฝ ฯฯฯฯฮตฯฮฟฮฝ แผฯฮฑฮปฮปฮฌฯฯฮตฯฮฑฮน แผฯ ฯแฝฐ ฮฟแผฐฮบฮฏฮฑ แผค ฯฮฏฯ ฮฟแผฑ ฮพฮตฮฏฮฝฯฮฝ แผฯฮณฯฯฮนฮฟฮฝ แผฮผฮฒฮฑฮปแฝผฮฝ แผฯ ฯแฝฐ ฮณฮฟฯฮฝฮฑฯฮฑ ฮผฮนฯฮธแฟ แผฮพฯ ฯฮฟแฟฆ แผฑฯฮฟแฟฆยท แผฮผฮฒฮฑฮปฯฮฝฯฮฑ ฮดแฝฒ ฮดฮตแฟ ฮตแผฐฯฮตแฟฮฝ ฯฮฟฯฯฮฝฮดฮตยท โแผฯฮนฮบฮฑฮปฮญฯ ฯฮฟฮน ฯแฝดฮฝ ฮธฮตแฝธฮฝ ฮฯฮปฮนฯฯฮฑ.โ ฮฯฮปฮนฯฯฮฑ ฮดแฝฒ ฮบฮฑฮปฮญฮฟฯ
ฯฮน ฯแฝดฮฝ แผฯฯฮฟฮดฮฏฯฮทฮฝ แผฯฯฯฯฮนฮฟฮน. ฯแฝธ ฮดแฝฒ แผฯฮณฯฯฮนฮฟฮฝ ฮผฮญฮณฮฑฮธฮฟฯ แผฯฯแฝถ แฝ
ฯฮฟฮฝ แฝฆฮฝยท ฮฟแฝ ฮณแฝฐฯ ฮผแฝด แผฯฯฯฮทฯฮฑฮนยท ฮฟแฝ ฮณฮฌฯ ฮฟแผฑ ฮธฮญฮผฮนฯ แผฯฯฮฏยท ฮณฮฏฮฝฮตฯฮฑฮน ฮณแฝฐฯ แผฑฯแฝธฮฝ ฯฮฟแฟฆฯฮฟ ฯแฝธ แผฯฮณฯฯฮนฮฟฮฝ. ฯแฟท ฮดแฝฒ ฯฯฯฯแฟณ แผฮผฮฒฮฑฮปฯฮฝฯฮน แผฯฮตฯฮฑฮน ฮฟแฝฮดแฝฒ แผฯฮฟฮดฮฟฮบฮนฮผแพท ฮฟแฝฮดฮญฮฝฮฑ. แผฯฮตแฝฐฮฝ ฮดแฝฒ ฮผฮนฯฮธแฟ, แผฯฮฟฯฮนฯฯฮฑฮผฮญฮฝฮท ฯแฟ ฮธฮตแฟท แผฯฮฑฮปฮปฮฌฯฯฮตฯฮฑฮน แผฯ ฯแฝฐ ฮฟแผฐฮบฮฏฮฑ, ฮบฮฑแฝถ ฯแฝ ฯแฝธ ฯฮฟฯฯฮฟฯ
ฮฟแฝฮบ ฮฟแฝฯฯ ฮผฮญฮณฮฑ ฯฮฏ ฮฟแผฑ ฮดฯฯฮตฮนฯ แฝฅฯ ฮผฮนฮฝ ฮปฮฌฮผฯฮตฮฑฮน. แฝ
ฯฯฮฑฮน ฮผฮญฮฝ ฮฝฯ
ฮฝ ฮตแผดฮดฮตฯฯ ฯฮต แผฯฮฑฮผฮผฮญฮฝฮฑฮน ฮตแผฐฯแฝถ ฮบฮฑแฝถ ฮผฮตฮณฮฌฮธฮตฮฟฯ, ฯฮฑฯแฝบ แผฯฮฑฮปฮปฮฌฯฯฮฟฮฝฯฮฑฮน, แฝ
ฯฮฑฮน ฮดแฝฒ แผฮผฮฟฯฯฮฟฮน ฮฑแฝฯฮญฯฮฝ ฮตแผฐฯฮฏ, ฯฯฯฮฝฮฟฮฝ ฯฮฟฮปฮปแฝธฮฝ ฯฯฮฟฯฮผฮญฮฝฮฟฯ
ฯฮน ฮฟแฝ ฮดฯ
ฮฝฮฌฮผฮตฮฝฮฑฮน ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ แผฮบฯฮปแฟฯฮฑฮนยท ฮบฮฑแฝถ ฮณแฝฐฯ ฯฯฮนฮญฯฮตฮฑ ฮบฮฑแฝถ ฯฮตฯฯฮฑฮญฯฮตฮฑ ฮผฮตฯฮตฮพฮญฯฮตฯฮฑฮน ฯฯฯฮฝฮฟฮฝ ฮผฮญฮฝฮฟฯ
ฯฮน. แผฮฝฮนฮฑฯแฟ ฮดแฝฒ ฮบฮฑแฝถ ฯแฟฯ ฮฯฯฯฮฟฯ
แผฯฯแฝถ ฯฮฑฯฮฑฯฮปฮฎฯฮนฮฟฯ ฯฮฟฯฯแฟณ ฮฝฯฮผฮฟฯ.
2.29. แผฮปฮปฮฟฯ
ฮดแฝฒ ฮฟแฝฮดฮตฮฝแฝธฯ ฮฟแฝฮดแฝฒฮฝ แผฮดฯ
ฮฝฮฌฮผฮทฮฝ ฯฯ
ฮธฮญฯฮธฮฑฮน. แผฮปฮปแฝฐ ฯฮฟฯฯฮฝฮดฮต ฮผแฝฒฮฝ แผฮปฮปฮฟ แผฯแฝถ ฮผฮฑฮบฯฯฯฮฑฯฮฟฮฝ แผฯฯ
ฮธฯฮผฮทฮฝ, ฮผฮญฯฯฮน ฮผแฝฒฮฝ แผฮปฮตฯฮฑฮฝฯฮฏฮฝฮทฯ ฯฯฮปฮนฮฟฯ ฮฑแฝฯฯฯฯฮทฯ แผฮปฮธฯฮฝ, ฯแฝธ ฮดแฝฒ แผฯแฝธ ฯฮฟฯฯฮฟฯ
แผฮบฮฟแฟ แผคฮดฮท แผฑฯฯฮฟฯฮญฯฮฝ. แผฯแฝธ แผฮปฮตฯฮฑฮฝฯฮฏฮฝฮทฯ ฯฯฮปฮนฮฟฯ แผฮฝฯ แผฐฯฮฝฯฮน แผฮฝฮฑฮฝฯฮตฯ แผฯฯแฝถ ฯฯฯฮฏฮฟฮฝยท ฯฮฑฯฯแฟ แฝฆฮฝ ฮดฮตแฟ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ ฮดฮนฮฑฮดฮฎฯฮฑฮฝฯฮฑฯ แผฮผฯฮฟฯฮญฯฯฮธฮตฮฝ ฮบฮฑฯฮฌ ฯฮตฯ ฮฒฮฟแฟฆฮฝ ฯฮฟฯฮตฯฮตฯฮธฮฑฮนยท แผขฮฝ ฮดแฝฒ แผฯฮฟฯฯฮฑฮณแฟ ฯแฝธ ฯฮปฮฟแฟฮฟฮฝ ฮฟแผดฯฮตฯฮฑฮน ฯฮตฯฯฮผฮตฮฝฮฟฮฝ แฝฯแฝธ แผฐฯฯฯฮฟฯ ฯฮฟแฟฆ แฟฅฯฮฟฯ
. ฯแฝธ ฮดแฝฒ ฯฯฯฮฏฮฟฮฝ ฯฮฟแฟฆฯฮฟ แผฯฯแฝถ แผฯสผ แผกฮผฮญฯฮฑฯ ฯฮญฯฯฮตฯฮฑฯ ฯฮปฯฮฟฯ, ฯฮบฮฟฮปฮนแฝธฯ ฮดแฝฒ ฯฮฑฯฯแฟ ฮบฮฑฯฮฌ ฯฮตฯ แฝ ฮฮฑฮฏฮฑฮฝฮดฯฮฟฯ แผฯฯแฝถ แฝ ฮฮตแฟฮปฮฟฯยท ฯฯฮฟแฟฮฝฮฟฮน ฮดแฝฒ ฮดฯ
ฯฮดฮตฮบฮฑ ฮตแผฐฯแฝถ ฮฟแฝฯฮฟฮน ฯฮฟแฝบฯ ฮดฮตแฟ ฯฮฟฯฯแฟณ ฯแฟท ฯฯฯฯแฟณ ฮดฮนฮตฮบฯฮปแฟถฯฮฑฮน. ฮบฮฑแฝถ แผฯฮตฮนฯฮฑ แผฯฮฏฮพฮตฮฑฮน แผฯ ฯฮตฮดฮฏฮฟฮฝ ฮปฮตแฟฮฟฮฝ, แผฮฝ ฯแฟท ฮฝแฟฯฮฟฮฝ ฯฮตฯฮนฯฯฮญฮตฮน แฝ ฮฮตแฟฮปฮฟฯยท ฮคฮฑฯฮฟฮผฯแฝผ ฮฟแฝฮฝฮฟฮผฮฑ ฮฑแฝฯแฟ แผฯฯฮน. ฮฟแผฐฮบฮญฮฟฯ
ฯฮน ฮดแฝฒ ฯแฝฐ แผฯแฝธ แผฮปฮตฯฮฑฮฝฯฮฏฮฝฮทฯ แผฮฝฯ ฮแผฐฮธฮฏฮฟฯฮตฯ แผคฮดฮท ฮบฮฑแฝถ ฯแฟฯ ฮฝฮฎฯฮฟฯ
ฯแฝธ แผฅฮผฮนฯฯ
, ฯแฝธ ฮดแฝฒ แผฅฮผฮนฯฯ
ฮแผฐฮณฯฯฯฮนฮฟฮน. แผฯฮตฯฮฑฮน ฮดแฝฒ ฯแฟฯ ฮฝฮฎฯฮฟฯ
ฮปฮฏฮผฮฝฮทฮฝ ฮผฮตฮณฮฌฮปฮท, ฯแฝดฮฝ ฯฮญฯฮนฮพ ฮฝฮฟฮผฮฌฮดฮตฯ ฮแผฐฮธฮฏฮฟฯฮตฯ ฮฝฮญฮผฮฟฮฝฯฮฑฮนยท ฯแฝดฮฝ ฮดฮนฮตฮบฯฮปฯฯฮฑฯ แผฯ ฯฮฟแฟฆ ฮฮตฮฏฮปฮฟฯ
ฯแฝธ แฟฅฮญฮตฮธฯฮฟฮฝ แผฅฮพฮตฮนฯ, ฯแฝธ แผฯ ฯแฝดฮฝ ฮปฮฏฮผฮฝฮทฮฝ ฯฮฑฯฯฮทฮฝ แผฮบฮดฮนฮดฮฟแฟ. ฮบฮฑแฝถ แผฯฮตฮนฯฮฑ แผฯฮฟฮฒแฝฐฯ ฯฮฑฯแฝฐ ฯแฝธฮฝ ฯฮฟฯฮฑฮผแฝธฮฝ แฝฮดฮฟฮนฯฮฟฯฮฏฮทฮฝ ฯฮฟฮนฮฎฯฮตฮฑฮน แผกฮผฮตฯฮญฯฮฝ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑยท ฯฮบฯฯฮตฮปฮฟฮฏ ฯฮต ฮณแฝฐฯ แผฮฝ ฯแฟท ฮฮตฮฏฮปแฟณ แฝฮพฮญฮตฯ แผฮฝฮญฯฮฟฯ
ฯฮน ฮบฮฑแฝถ ฯฮฟฮนฯฮฌฮดฮตฯ ฯฮฟฮปฮปฮฑฮฏ ฮตแผฐฯฮน, ฮดฮนสผ แฝงฮฝ ฮฟแฝฮบ ฮฟแผทฮฌ ฯฮต แผฯฯแฝถ ฯฮปฮญฮตฮนฮฝ. ฮดฮนฮตฮพฮตฮปฮธแฝผฮฝ ฮดแฝฒ แผฮฝ ฯแฟฯฮน ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ แผกฮผฮญฯแฟฯฮน ฯฮฟแฟฆฯฮฟ ฯแฝธ ฯฯฯฮฏฮฟฮฝ, ฮฑแฝฯฮนฯ แผฯ แผฯฮตฯฮฟฮฝ ฯฮปฮฟแฟฮฟฮฝ แผฯฮฒแฝฐฯ ฮดฯ
ฯฮดฮตฮบฮฑ แผกฮผฮญฯฮฑฯ ฯฮปฮตฯฯฮตฮฑฮน, ฮบฮฑแฝถ แผฯฮตฮนฯฮฑ แผฅฮพฮตฮนฯ แผฯ ฯฯฮปฮนฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฯแฟ ฮฟแฝฮฝฮฟฮผฮฑ แผฯฯแฝถ ฮฮตฯฯฮทยท ฮปฮญฮณฮตฯฮฑฮน ฮดแฝฒ ฮฑแฝฯฮท แผก ฯฯฮปฮนฯ ฮตแผถฮฝฮฑฮน ฮผฮทฯฯฯฯฮฟฮปฮนฯ ฯแฟถฮฝ แผฮปฮปฯฮฝ ฮแผฐฮธฮนฯฯฯฮฝ. ฮฟแผฑ ฮดสผ แผฮฝ ฯฮฑฯฯแฟ ฮฮฏฮฑ ฮธฮตแฟถฮฝ ฮบฮฑแฝถ ฮฮนฯฮฝฯ
ฯฮฟฮฝ ฮผฮฟฯฮฝฮฟฯ
ฯ ฯฮญฮฒฮฟฮฝฯฮฑฮน, ฯฮฟฯฯฮฟฯ
ฯ ฯฮต ฮผฮตฮณฮฌฮปฯฯ ฯฮนฮผแฟถฯฮน, ฮบฮฑฮฏ ฯฯฮน ฮผฮฑฮฝฯฮฎฮนฮฟฮฝ ฮฮนแฝธฯ ฮบฮฑฯฮญฯฯฮทฮบฮตยท ฯฯฯฮฑฯฮตฯฮฟฮฝฯฮฑฮน ฮดแฝฒ แผฯฮตฮฌฮฝ ฯฯฮตฮฑฯ แฝ ฮธฮตแฝธฯ ฮฟแฝฯฮฟฯ ฮบฮตฮปฮตฯแฟ ฮดฮนแฝฐ ฮธฮตฯฯฮนฯฮผฮฌฯฯฮฝ, ฮบฮฑแฝถ ฯแฟ แผฮฝ ฮบฮตฮปฮตฯแฟ, แผฮบฮตแฟฯฮต.
4.5. แฝฃฯ ฮดแฝฒ ฮฃฮบฯฮธฮฑฮน ฮปฮญฮณฮฟฯ
ฯฮน, ฮฝฮตฯฯฮฑฯฮฟฮฝ ฯฮฌฮฝฯฯฮฝ แผฮธฮฝฮญฯฮฝ ฮตแผถฮฝฮฑฮน ฯแฝธ ฯฯฮญฯฮตฯฮฟฮฝ, ฯฮฟแฟฆฯฮฟ ฮดแฝฒ ฮณฮตฮฝฮญฯฮธฮฑฮน แฝงฮดฮต. แผฮฝฮดฯฮฑ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯฯแฟถฯฮฟฮฝ แผฮฝ ฯแฟ ฮณแฟ ฯฮฑฯฯแฟ แผฮฟฯฯแฟ แผฯฮฎฮผแฟณ ฯแฟณ ฮฟแฝฮฝฮฟฮผฮฑ ฮตแผถฮฝฮฑฮน ฮคฮฑฯฮณฮนฯฮฌฮฟฮฝยท ฯฮฟแฟฆ ฮดแฝฒ ฮคฮฑฯฮณฮนฯฮฌฮฟฯ
ฯฮฟฯฯฮฟฯ
ฯฮฟแฝบฯ ฯฮฟฮบฮญฮฑฯ ฮปฮญฮณฮฟฯ
ฯฮน ฮตแผถฮฝฮฑฮน, แผฮผฮฟแฝถ ฮผแฝฒฮฝ ฮฟแฝ ฯฮนฯฯแฝฐ ฮปฮญฮณฮฟฮฝฯฮตฯ, ฮปฮญฮณฮฟฯ
ฯฮน ฮดสผ แฝฆฮฝ, ฮฮฏฮฑ ฯฮต ฮบฮฑแฝถ ฮฮฟฯฯ
ฯฮธฮญฮฝฮตฮฟฯ ฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ ฮธฯ
ฮณฮฑฯฮญฯฮฑ. ฮณฮญฮฝฮตฮฟฯ ฮผแฝฒฮฝ ฯฮฟฮนฮฟฯฯฮฟฯ
ฮดแฝด ฯฮนฮฝฮฟฯ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯแฝธฮฝ ฮคฮฑฯฮณฮนฯฮฌฮฟฮฝ, ฯฮฟฯฯฮฟฯ
ฮดแฝฒ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯฮฑแฟฮดฮฑฯ ฯฯฮตแฟฯ, ฮฮนฯฯฮพฮฑฯฮฝ ฮบฮฑแฝถ แผฯฯฯฮพฮฑฯฮฝ ฮบฮฑแฝถ ฮฝฮตฯฯฮฑฯฮฟฮฝ ฮฮฟฮปฮฌฮพฮฑฮนฮฝ. แผฯแฝถ ฯฮฟฯฯฯฮฝ แผฯฯฯฮฝฯฯฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฯฮตฯฮฟฮผฮญฮฝฮฑ ฯฯฯฯฮตฮฑ ฯฮฟฮนฮฎฮผฮฑฯฮฑ, แผฯฮฟฯฯฯฮฝ ฯฮต ฮบฮฑแฝถ ฮถฯ
ฮณฯฮฝ ฮบฮฑแฝถ ฯฮฌฮณฮฑฯฮนฮฝ ฮบฮฑแฝถ ฯฮนฮฌฮปฮทฮฝ, ฯฮตฯฮตแฟฮฝ แผฯ ฯแฝดฮฝ ฮฃฮบฯ
ฮธฮนฮบฮฎฮฝยท ฮบฮฑแฝถ ฯแฟถฮฝ แผฐฮดฯฮฝฯฮฑ ฯฯแฟถฯฮฟฮฝ ฯแฝธฮฝ ฯฯฮตฯฮฒฯฯฮฑฯฮฟฮฝ แผฯฯฮฟฮฝ แผฐฮญฮฝฮฑฮน ฮฒฮฟฯ
ฮปฯฮผฮตฮฝฮฟฮฝ ฮฑแฝฯแฝฐ ฮปฮฑฮฒฮตแฟฮฝ, ฯแฝธฮฝ ฮดแฝฒ ฯฯฯ
ฯฯฮฝ แผฯฮนฯฮฝฯฮฟฯ ฮบฮฑฮฏฮตฯฮธฮฑฮน. แผฯฮฑฮปฮปฮฑฯฮธฮญฮฝฯฮฟฯ ฮดแฝฒ ฯฮฟฯฯฮฟฯ
ฯฯฮฟฯฮนฮญฮฝฮฑฮน ฯแฝธฮฝ ฮดฮตฯฯฮตฯฮฟฮฝ, ฮบฮฑแฝถ ฯแฝธฮฝ ฮฑแฝฯฮนฯ ฯฮฑแฝฯแฝฐ ฯฮฟฮนฮญฮตฮนฮฝ. ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฮดแฝด ฮบฮฑฮนฯฮผฮตฮฝฮฟฮฝ ฯแฝธฮฝ ฯฯฯ
ฯแฝธฮฝ แผฯฯฯฮฑฯฮธฮฑฮน, ฯฯฮฏฯแฟณ ฮดแฝฒ ฯแฟท ฮฝฮตฯฯฮฌฯแฟณ แผฯฮตฮปฮธฯฮฝฯฮน ฮบฮฑฯฮฑฯฮฒแฟฮฝฮฑฮน, ฮบฮฑแฝถ ฮผฮนฮฝ แผฮบฮตแฟฮฝฮฟฮฝ ฮบฮฟฮผฮฏฯฮฑฮน แผฯ แผฯฯ
ฯฮฟแฟฆยท ฮบฮฑแฝถ ฯฮฟแฝบฯ ฯฯฮตฯฮฒฯ
ฯฮญฯฮฟฯ
ฯ แผฮดฮตฮปฯฮตฮฟแฝบฯ ฯฯแฝธฯ ฯฮฑแฟฆฯฮฑ ฯฯ
ฮณฮณฮฝฯฮฝฯฮฑฯ ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮทฮฏฮทฮฝ ฯแพถฯฮฑฮฝ ฯฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฯแฟท ฮฝฮตฯฯฮฌฯแฟณ. 4.6. แผฯแฝธ ฮผแฝฒฮฝ ฮดแฝด ฮฮนฯฮฟฮพฮฌฮนฮฟฯ ฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน ฯฮฟฯฯฮฟฯ
ฯ ฯแฟถฮฝ ฮฃฮบฯ
ฮธฮญฯฮฝ ฮฟแผณ ฮแฝฯฮฌฯฮฑฮน ฮณฮญฮฝฮฟฯ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน, แผฯแฝธ ฮดแฝฒ ฯฮฟแฟฆ ฮผฮญฯฮฟฯ
แผฯฯฮฟฮพฮฌฮนฮฟฯ ฮฟแผณ ฮฮฑฯฮฏฮฑฯฮฟฮฏ ฯฮต ฮบฮฑแฝถ ฮคฯฮฌฯฯฮนฮตฯ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน, แผฯแฝธ ฮดแฝฒ ฯฮฟแฟฆ ฮฝฮตฯฯฮฌฯฮฟฯ
ฮฑแฝฯแฟถฮฝ ฯฮฟแฟฆ ฮฒฮฑฯฮนฮปฮญฮฟฯ ฮฟแผณ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน ฮ ฮฑฯฮฑฮปฮฌฯฮฑฮนยท ฯฯฮผฯฮฑฯฮน ฮดแฝฒ ฮตแผถฮฝฮฑฮน ฮฟแฝฮฝฮฟฮผฮฑ ฮฃฮบฮฟฮปฯฯฮฟฯ
ฯ, ฯฮฟแฟฆ ฮฒฮฑฯฮนฮปฮญฮฟฯ แผฯฯฮฝฯ
ฮผฮฏฮทฮฝ. ฮฃฮบฯฮธฮฑฯ ฮดแฝฒ แผฮปฮปฮทฮฝฮตฯ แฝ ฮฝฯฮผฮฑฯฮฑฮฝ. 4.7. ฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน ฮผฮญฮฝ ฮฝฯ
ฮฝ ฯฯฮญฮฑฯ แฝงฮดฮต ฮปฮญฮณฮฟฯ
ฯฮน ฮฟแผฑ ฮฃฮบฯฮธฮฑฮน, แผฯฮตฮฑ ฮดแฝฒ ฯฯฮฏฯฮน แผฯฮตฮฏฯฮต ฮณฮตฮณฯฮฝฮฑฯฮน ฯแฝฐ ฯฯฮผฯฮฑฮฝฯฮฑ ฮปฮญฮณฮฟฯ
ฯฮน ฮตแผถฮฝฮฑฮน แผฯแฝธ ฯฮฟแฟฆ ฯฯฯฯฮฟฯ
ฮฒฮฑฯฮนฮปฮญฮฟฯ ฮคฮฑฯฮณฮนฯฮฌฮฟฯ
แผฯ ฯแฝดฮฝ ฮฮฑฯฮตฮฏฮฟฯ
ฮดฮนฮฌฮฒฮฑฯฮนฮฝ ฯแฝดฮฝ แผฯแฝถ ฯฯฮญฮฑฯ ฯฮนฮปฮฏฯฮฝ ฮฟแฝ ฯฮปฮญฯ แผฮปฮปแฝฐ ฯฮฟฯฮฑแฟฆฯฮฑ. ฯแฝธฮฝ ฮดแฝฒ ฯฯฯ
ฯฯฮฝ ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผฑฯแฝธฮฝ ฯฯ
ฮปฮฌฯฯฮฟฯ
ฯฮน ฮฟแผฑ ฮฒฮฑฯฮนฮปฮญฮตฯ แผฯ ฯแฝฐ ฮผฮฌฮปฮนฯฯฮฑ, ฮบฮฑแฝถ ฮธฯ
ฯฮฏแฟฯฮน ฮผฮตฮณฮฌฮปแฟฯฮน แผฑฮปฮฑฯฮบฯฮผฮตฮฝฮฟฮน ฮผฮตฯฮญฯฯฮฟฮฝฯฮฑฮน แผฮฝแฝฐ ฯแพถฮฝ แผฯฮฟฯ. แฝฯ ฮดสผ แผฮฝ แผฯฯฮฝ ฯแฝธฮฝ ฯฯฯ
ฯแฝธฮฝ ฯแฝธฮฝ แผฑฯแฝธฮฝ แผฮฝ ฯแฟ แฝฯฯแฟ แฝฯฮฑฮฏฮธฯฮนฮฟฯ ฮบฮฑฯฮฑฮบฮฟฮนฮผฮทฮธแฟ, ฮฟแฝฯฮฟฯ ฮปฮญฮณฮตฯฮฑฮน แฝฯแฝธ ฮฃฮบฯ
ฮธฮญฯฮฝ ฮฟแฝ ฮดฮนฮตฮฝฮนฮฑฯ
ฯฮฏฮถฮตฮนฮฝ. ฮดฮฏฮดฮฟฯฮธฮฑฮน ฮดฮญ ฮฟแผฑ ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ แฝ
ฯฮฑ แผฮฝ แผตฯฯฯ แผฮฝ แผกฮผฮญฯแฟ ฮผฮนแฟ ฯฮตฯฮนฮตฮปฮฌฯแฟ ฮฑแฝฯแฝธฯ. ฯแฟฯ ฮดแฝฒ ฯฯฯฮทฯ แผฮฟฯฯฮทฯ ฮผฮตฮณฮฌฮปฮทฯ ฯฯฮนฯฮฑฯฮฏฮฑฯ ฯแฝฐฯ ฮฒฮฑฯฮนฮปฮทฮฏฮฑฯ ฯฮฟแฟฯฮน ฯฮฑฮนฯแฝถ ฯฮฟแฟฯฮน แผฯฯ
ฯฮฟแฟฆ ฮบฮฑฯฮฑฯฯฮฎฯฮฑฯฮธฮฑฮน ฮฮฟฮปฮฌฮพฮฑฮนฮฝ, ฮบฮฑแฝถ ฯฮฟฯ
ฯฮญฯฮฝ ฮผฮฏฮฑฮฝ ฯฮฟฮนแฟฯฮฑฮน ฮผฮตฮณฮฏฯฯฮทฮฝ, แผฮฝ ฯแฟ ฯแฝธฮฝ ฯฯฯ
ฯแฝธฮฝ ฯฯ
ฮปฮฌฯฯฮตฯฮธฮฑฮน. ฯแฝฐ ฮดแฝฒ ฮบฮฑฯฯฯฮตฯฮธฮต ฯฯแฝธฯ ฮฒฮฟฯฮญฮทฮฝ ฮปฮญฮณฮฟฯ
ฯฮน แผฮฝฮตฮผฮฟฮฝ ฯแฟถฮฝ แฝฯฮตฯฮฟฮฏฮบฯฮฝ ฯแฟฯ ฯฯฯฮทฯ ฮฟแฝฮบ ฮฟแผทแฝฐ ฯฮต ฮตแผถฮฝฮฑฮน แผฯฮน ฯฯฮฟฯฯฯฮญฯฯ ฮฟแฝฯฮต แฝฯแพถฮฝ ฮฟแฝฯฮต ฮดฮนฮตฮพฮนฮญฮฝฮฑฮน แฝฯแฝธ ฯฯฮตฯแฟถฮฝ ฮบฮตฯฯ
ฮผฮญฮฝฯฮฝยท ฯฯฮตฯแฟถฮฝ ฮณแฝฐฯ ฮบฮฑแฝถ ฯฮฎฮฝ ฮณแฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ แผ ฮญฯฮฑ ฮตแผถฮฝฮฑฮน ฯฮปฮญฮฟฮฝ, ฮบฮฑแฝถ ฯฮฑแฟฆฯฮฑ ฮตแผถฮฝฮฑฮน ฯแฝฐ แผฯฮฟฮบฮปฮทฮฏฮฟฮฝฯฮฑ ฯแฝดฮฝ แฝฯฮนฮฝ. 4.8. ฮฃฮบฯฮธฮฑฮน ฮผแฝฒฮฝ แฝงฮดฮต แฝฯฮตฯ ฯฯฮญฯฮฝ ฯฮต ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ ฯแฟฯ ฯฯฯฮทฯ ฯแฟฯ ฮบฮฑฯฯฯฮตฯฮธฮต ฮปฮญฮณฮฟฯ
ฯฮน, แผฮปฮปฮฎฮฝฯฮฝ ฮดแฝฒ ฮฟแผฑ ฯแฝธฮฝ ฮ ฯฮฝฯฮฟฮฝ ฮฟแผฐฮบฮญฮฟฮฝฯฮตฯ แฝงฮดฮต. แผฉฯฮฑฮบฮปฮญฮฑ แผฮปฮฑฯฮฝฮฟฮฝฯฮฑ ฯแฝฐฯ ฮฮทฯฯ
ฯฮฝฮตฯ ฮฒฮฟแฟฆฯ แผฯฮนฮบฮญฯฮธฮฑฮน แผฯ ฮณแฟฮฝ ฯฮฑฯฯฮทฮฝ แผฮฟแฟฆฯฮฑฮฝ แผฯฮฎฮผฮทฮฝ, แผฅฮฝฯฮนฮฝฮฑ ฮฝแฟฆฮฝ ฮฃฮบฯฮธฮฑฮน ฮฝฮญฮผฮฟฮฝฯฮฑฮน. ฮฮทฯฯ
ฯฮฝฮตฮฑ ฮดแฝฒ ฮฟแผฐฮบฮญฮตฮนฮฝ แผฮพฯ ฯฮฟแฟฆ ฮ ฯฮฝฯฮฟฯ
, ฮบฮฑฯฮฟฮนฮบฮทฮผฮญฮฝฮฟฮฝ ฯแฝดฮฝ แผฮปฮปฮทฮฝฮญฯ ฮปฮญฮณฮฟฯ
ฯฮน แผฯฯฮธฮตฮนฮฑฮฝ ฮฝแฟฯฮฟฮฝ ฯแฝดฮฝ ฯฯแฝธฯ ฮฮฑฮดฮตฮฏฯฮฟฮนฯฮน ฯฮฟแฟฯฮน แผฮพฯ แผฉฯฮฑฮบฮปฮญฯฮฝ ฯฯฮทฮปฮญฯฮฝ แผฯแฝถ ฯแฟท แฝจฮบฮตฮฑฮฝแฟท. ฯแฝธฮฝ ฮดแฝฒ แฝจฮบฮตฮฑฮฝแฝธฮฝ ฮปฯฮณแฟณ ฮผแฝฒฮฝ ฮปฮญฮณฮฟฯ
ฯฮน แผฯแฝธ แผกฮปฮฏฮฟฯ
แผฮฝฮฑฯฮฟฮปฮญฯฮฝ แผฯฮพฮฌฮผฮตฮฝฮฟฮฝ ฮณแฟฮฝ ฯฮตฯแฝถ ฯแพถฯฮฑฮฝ แฟฅฮญฮตฮนฮฝ, แผฯฮณแฟณ ฮดแฝฒ ฮฟแฝฮบ แผฯฮฟฮดฮตฮนฮบฮฝแฟฆฯฮน. แผฮฝฮธฮตแฟฆฯฮตฮฝ ฯฯฮฝ แผฉฯฮฑฮบฮปฮญฮฑ แผฯฮนฮบฮญฯฮธฮฑฮน แผฯ ฯแฝดฮฝ ฮฝแฟฆฮฝ ฮฃฮบฯ
ฮธฮฏฮทฮฝ ฯฯฯฮทฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ, ฮบฮฑแฝถ ฮบฮฑฯฮฑฮปฮฑฮฒฮตแฟฮฝ ฮณแฝฐฯ ฮฑแฝฯแฝธฮฝ ฯฮตฮนฮผแฟถฮฝฮฑ ฯฮต ฮบฮฑแฝถ ฮบฯฯ
ฮผแฝธฮฝ, แผฯฮตฮนฯฯ
ฯฮฌฮผฮตฮฝฮฟฮฝ ฯแฝดฮฝ ฮปฮตฮฟฮฝฯฮญฮทฮฝ ฮบฮฑฯฯ
ฯฮฝแฟถฯฮฑฮน, ฯแฝฐฯ ฮดแฝฒ ฮฟแผฑ แผตฯฯฮฟฯ
ฯ ฯแฝฐฯ 1 แฝฯแฝธ ฯฮฟแฟฆ แผ
ฯฮผฮฑฯฮฟฯ ฮฝฮตฮผฮฟฮผฮญฮฝฮฑฯ แผฮฝ ฯฮฟฯฯแฟณ ฯแฟณ ฯฯฯฮฝแฟณ แผฯฮฑฮฝฮนฯฮธแฟฮฝฮฑฮน ฮธฮตฮฏฮท ฯฯฯแฟ. 4.9. แฝฅฯ ฮดสผ แผฮณฮตฯฮธแฟฮฝฮฑฮน ฯแฝธฮฝ แผฉฯฮฑฮบฮปฮญฮฑ, ฮดฮฏฮถฮทฯฮธฮฑฮน, ฯฮฌฮฝฯฮฑ ฮดแฝฒ ฯแฟฯ ฯฯฯฮทฯ แผฯฮตฮพฮตฮปฮธฯฮฝฯฮฑ ฯฮญฮปฮฟฯ แผฯฮนฮบฮญฯฮธฮฑฮน แผฯ ฯแฝดฮฝ แฝฮปฮฑฮฏฮทฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ ฮณแฟฮฝยท แผฮฝฮธฮฑแฟฆฯฮฑ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ ฮตแฝฯฮตแฟฮฝ แผฮฝ แผฮฝฯฯแฟณ ฮผฮนฮพฮฟฯฮฌฯฮธฮตฮฝฮฟฮฝ ฯฮนฮฝฮฌ, แผฯฮนฮดฮฝฮฑฮฝ ฮดฮนฯฯ
ฮญฮฑ, ฯแฟฯ ฯแฝฐ ฮผแฝฒฮฝ แผฮฝฯ แผฯแฝธ ฯแฟถฮฝ ฮณฮปฮฟฯ
ฯแฟถฮฝ ฮตแผถฮฝฮฑฮน ฮณฯ
ฮฝฮฑฮนฮบฯฯ, ฯแฝฐ ฮดแฝฒ แผฮฝฮตฯฮธฮต แฝฯฮนฮฟฯ. แผฐฮดฯฮฝฯฮฑ ฮดแฝฒ ฮบฮฑแฝถ ฮธฯฮผฮฌฯฮฑฮฝฯฮฑ แผฯฮตฮนฯฮญฯฮธฮฑฮน ฮผฮนฮฝ ฮตแผด ฮบฮฟฯ
แผดฮดฮฟฮน แผตฯฯฮฟฯ
ฯ ฯฮปฮฑฮฝฯฮผฮญฮฝฮฑฯยท ฯแฝดฮฝ ฮดแฝฒ ฯฮฌฮฝฮฑฮน แผฯฯ
ฯฮฎฮฝ แผฯฮตฮนฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฮฟฮดฯฯฮตฮนฮฝ แผฮบฮตฮฏฮฝแฟณ ฯฯแฝถฮฝ แผข ฮฟแผฑ ฮผฮนฯฮธแฟยท ฯฯ ฮดแฝฒ แผฉฯฮฑฮบฮปฮญฮฑ ฮผฮนฯฮธแฟฮฝฮฑฮน แผฯแฝถ ฯแฟท ฮผฮนฯฮธแฟท ฯฮฟฯฯแฟณ. ฮบฮตฮฏฮฝฮทฮฝ ฯฮต ฮดแฝด แฝฯฮตฯฮฒฮฌฮปฮปฮตฯฮธฮฑฮน ฯแฝดฮฝ แผฯฯฮดฮฟฯฮนฮฝ ฯแฟถฮฝ แผตฯฯฯฮฝ, ฮฒฮฟฯ
ฮปฮฟฮผฮญฮฝฮทฮฝ แฝกฯ ฯฮปฮตแฟฯฯฮฟฮฝ ฯฯฯฮฝฮฟฮฝ ฯฯ
ฮฝฮตแฟฮฝฮฑฮน ฯแฟท แผฉฯฮฑฮบฮปฮตแฟ, ฮบฮฑแฝถ ฯแฝธฮฝ ฮบฮฟฮผฮนฯฮฌฮผฮตฮฝฮฟฮฝ แผฮธฮญฮปฮตฮนฮฝ แผฯฮฑฮปฮปฮฌฯฯฮตฯฮธฮฑฮนยท ฯฮญฮปฮฟฯ ฮดแฝฒ แผฯฮฟฮดฮนฮดฮฟแฟฆฯฮฑฮฝ ฮฑแฝฯแฝดฮฝ ฮตแผฐฯฮตแฟฮฝ แผฝฯฯฮฟฯ
ฯ ฮผแฝฒฮฝ ฮดแฝด ฯฮฑฯฯฮฑฯ แผฯฮนฮบฮฟฮผฮญฮฝฮฑฯ แผฮฝฮธฮฌฮดฮต แผฯฯฯฮฑ ฯฮฟแฝถ แผฮณฯ, ฯแฟถฯฯฯฮฌ ฯฮต ฯแฝบ ฯฮฑฯฮญฯฯฮตฯยท แผฮณแฝผ ฮณแฝฐฯ แผฮบ ฯฮตแฟฆ ฯฯฮตแฟฯ ฯฮฑแฟฮดฮฑฯ แผฯฯ. ฯฮฟฯฯฮฟฯ
ฯ, แผฯฮตแฝฐฮฝ ฮณฮญฮฝฯฮฝฯฮฑฮน ฯฯฯฯฮนฮตฯ, แฝ ฯฮน ฯฯแฝด ฯฮฟฮนฮญฮตฮนฮฝ, แผฮพฮทฮณฮญฮฟ ฯฯ, ฮตแผดฯฮต ฮฑแฝฯฮฟแฟฆ ฮบฮฑฯฮฟฮนฮบฮฏฮถฯ สฝฯฯฯฮทฯ ฮณแฝฐฯ ฯแฟฯฮดฮต แผฯฯ ฯแฝธ ฮบฯฮฌฯฮฟฯ ฮฑแฝฯแผ ฮตแผดฯฮต แผฯฮฟฯฮญฮผฯฯ ฯฮฑฯแฝฐ ฯฮญ. ฯแฝดฮฝ ฮผแฝฒฮฝ ฮดแฝด ฯฮฑแฟฆฯฮฑ แผฯฮตฮนฯฯฯแพถฮฝ, ฯแฝธฮฝ ฮดแฝฒ ฮปฮญฮณฮฟฯ
ฯฮน ฯฯแฝธฯ ฯฮฑแฟฆฯฮฑ ฮตแผฐฯฮตแฟฮฝ โแผฯฮตแฝฐฮฝ แผฮฝฮดฯฯฮธฮญฮฝฯฮฑฯ แผดฮดแฟ ฯฮฟแฝบฯ ฯฮฑแฟฮดฮฑฯ, ฯฮฌฮดฮต ฯฮฟฮนฮตแฟฆฯฮฑ ฮฟแฝฮบ แผฮฝ แผฮผฮฑฯฯฮฌฮฝฮฟฮนฯยท ฯแฝธฮฝ ฮผแฝฒฮฝ แผฮฝ แฝฯแพทฯ ฮฑแฝฯแฟถฮฝ ฯฯฮดฮต ฯแฝธ ฯฯฮพฮฟฮฝ แฝงฮดฮต ฮดฮนฮฑฯฮตฮนฮฝฯฮผฮตฮฝฮฟฮฝ ฮบฮฑแฝถ ฯแฟณ ฮถฯฯฯแฟฯฮน ฯแฟทฮดฮต ฮบฮฑฯแฝฐ ฯฮฌฮดฮต ฮถฯฮฝฮฝฯฮผฮตฮฝฮฟฮฝ, ฯฮฟแฟฆฯฮฟฮฝ ฮผแฝฒฮฝ ฯแฟฯฮดฮต ฯแฟฯ ฯฯฯฮทฯ ฮฟแผฐฮบฮฎฯฮฟฯฮฑ ฯฮฟฮนฮตแฟฆยท แฝฯ ฮดสผ แผฮฝ ฯฮฟฯฯฯฮฝ ฯแฟถฮฝ แผฯฮณฯฮฝ ฯแฟถฮฝ แผฮฝฯฮญฮปฮปฮฟฮผฮฑฮน ฮปฮตฮฏฯฮทฯฮฑฮน, แผฮบฯฮตฮผฯฮต แผฮบ ฯแฟฯ ฯฯฯฮทฯ. ฮบฮฑแฝถ ฯฮฑแฟฆฯฮฑ ฯฮฟฮนฮตแฟฆฯฮฑ ฮฑแฝฯฮฎ ฯฮต ฮตแฝฯฯฮฑฮฝฮญฮฑฮน ฮบฮฑแฝถ ฯแฝฐ แผฮฝฯฮตฯฮฑฮปฮผฮญฮฝฮฑ ฯฮฟฮนฮฎฯฮตฮนฯ.โ 4.10. ฯแฝธฮฝ ฮผแฝฒฮฝ ฮดแฝด ฮตแผฐฯฯฯฮฑฮฝฯฮฑ ฯแฟถฮฝ ฯฯฮพฯฮฝ ฯแฝธ แผฯฮตฯฮฟฮฝ สฝฮดฯฮฟ ฮณแฝฐฯ ฮดแฝด ฯฮฟฯฮญฮตฮนฮฝ ฯฮญฯฯ แผฉฯฮฑฮบฮปฮญแผ ฮบฮฑแฝถ ฯแฝธฮฝ ฮถฯฯฯแฟฯฮฑ ฯฯฮฟฮดฮญฮพฮฑฮฝฯฮฑ, ฯฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฯแฝธ ฯฯฮพฮฟฮฝ ฯฮต ฮบฮฑแฝถ ฯแฝธฮฝ ฮถฯฯฯแฟฯฮฑ แผฯฮฟฮฝฯฮฑ แผฯสผ แผฮบฯฮทฯ ฯแฟฯ ฯฯ
ฮผฮฒฮฟฮปแฟฯ ฯฮนฮฌฮปฮทฮฝ ฯฯฯ
ฯฮญฮทฮฝ, ฮดฯฮฝฯฮฑ ฮดแฝฒ แผฯฮฑฮปฮปฮฌฯฯฮตฯฮธฮฑฮน. ฯแฝดฮฝ ฮดสผ, แผฯฮตแฝถ ฮฟแผฑ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฯ ฯฮฟแฝบฯ ฯฮฑแฟฮดฮฑฯ แผฮฝฮดฯฯฮธแฟฮฝฮฑฮน, ฯฮฟแฟฆฯฮฟ ฮผแฝฒฮฝ ฯฯฮน ฮฟแฝฮฝฯฮผฮฑฯฮฑ ฮธฮญฯฮธฮฑฮน, ฯแฟท ฮผแฝฒฮฝ แผฮณฮฌฮธฯ
ฯฯฮฟฮฝ ฮฑแฝฯแฟถฮฝ, ฯแฟท ฮดสผ แผฯฮฟฮผฮญฮฝแฟณ ฮฮตฮปฯฮฝฯฮฝ, ฮฃฮบฯฮธฮทฮฝ ฮดแฝฒ ฯแฟท ฮฝฮตฯฯฮฌฯแฟณ, ฯฮฟแฟฆฯฮฟ ฮดแฝฒ ฯแฟฯ แผฯฮนฯฯฮฟฮปแฟฯ ฮผฮตฮผฮฝฮทฮผฮญฮฝฮทฮฝ ฮฑแฝฯแฝดฮฝ ฯฮฟฮนแฟฯฮฑฮน ฯฮฌ แผฮฝฯฮตฯฮฑฮปฮผฮญฮฝฮฑ. ฮบฮฑแฝถ ฮดแฝด ฮดฯฮฟ ฮผแฝฒฮฝ ฮฟแผฑ ฯแฟถฮฝ ฯฮฑฮฏฮดฯฮฝ, ฯฯฮฝ ฯฮต แผฮณฮฌฮธฯ
ฯฯฮฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ ฮฮตฮปฯฮฝฯฮฝ, ฮฟแฝฮบ ฮฟแผตฮฟฯ
ฯ ฯฮต ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฯ แผฮพฮนฮบฮญฯฮธฮฑฮน ฯฯแฝธฯ ฯแฝธฮฝ ฯฯฮฟฮบฮตฮฏฮผฮตฮฝฮฟฮฝ แผฮตฮธฮปฮฟฮฝ, ฮฟแผดฯฮตฯฮธฮฑฮน แผฮบ ฯแฟฯ ฯฯฯฮทฯ แผฮบฮฒฮปฮทฮธฮญฮฝฯฮฑฯ แฝฯแฝธ ฯแฟฯ ฮณฮตฮนฮฝฮฑฮผฮญฮฝฮทฯ, ฯแฝธฮฝ ฮดแฝฒ ฮฝฮตฯฯฮฑฯฮฟฮฝ ฮฑแฝฯแฟถฮฝ ฮฃฮบฯฮธฮทฮฝ แผฯฮนฯฮตฮปฮญฯฮฑฮฝฯฮฑ ฮบฮฑฯฮฑฮผฮตแฟฮฝฮฑฮน แผฮฝ ฯแฟ ฯฯฯแฟ. ฮบฮฑแฝถ แผฯแฝธ ฮผแฝฒฮฝ ฮฃฮบฯฮธฮตฯ ฯฮฟแฟฆ แผฉฯฮฑฮบฮปฮญฮฟฯ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯฮฟแฝบฯ ฮฑแผฐฮตแฝถ ฮฒฮฑฯฮนฮปฮญฮฑฯ ฮณฮนฮฝฮฟฮผฮญฮฝฮฟฯ
ฯ ฮฃฮบฯ
ฮธฮญฯฮฝ, แผฯแฝธ ฮดแฝฒ ฯแฟฯ ฯฮนฮฌฮปฮทฯ แผฯฮน ฮบฮฑแฝถ แผฯ ฯฯฮดฮต ฯฮนฮฌฮปฮฑฯ แผฮบ ฯแฟถฮฝ ฮถฯฯฯฮฎฯฯฮฝ ฯฮฟฯฮญฮตฮนฮฝ ฮฃฮบฯฮธฮฑฯยท ฯแฝธ ฮดแฝด ฮผฮฟแฟฆฮฝฮฟฮฝ ฮผฮทฯฮฑฮฝฮฎฯฮฑฯฮธฮฑฮน ฯแฝดฮฝ ฮผฮทฯฮญฯฮฑ ฮฃฮบฯฮธแฟ. 1 ฯฮฑแฟฆฯฮฑ ฮดแฝฒ แผฮปฮปฮฎฮฝฯฮฝ ฮฟแผฑ ฯแฝธฮฝ ฮ ฯฮฝฯฮฟฮฝ ฮฟแผฐฮบฮญฮฟฮฝฯฮตฯ ฮปฮญฮณฮฟฯ
ฯฮน. 4.11. แผฯฯฮน ฮดแฝฒ ฮบฮฑแฝถ แผฮปฮปฮฟฯ ฮปฯฮณฮฟฯ แผฯฯฮฝ แฝงฮดฮต, ฯแฟท ฮผฮฌฮปฮนฯฯฮฑ ฮปฮตฮณฮฟฮผฮญฮฝแฟณ ฮฑแฝฯฯฯ ฯฯฯฯฮบฮตฮนฮผฮฑฮน, ฮฃฮบฯฮธฮฑฯ ฯฮฟแฝบฯ ฮฝฮฟฮผฮฌฮดฮฑฯ ฮฟแผฐฮบฮญฮฟฮฝฯฮฑฯ แผฮฝ ฯแฟ แผฯฮฏแฟ, ฯฮฟฮปฮญฮผแฟณ ฯฮนฮตฯฮธฮญฮฝฯฮฑฯ แฝฯแฝธ ฮฮฑฯฯฮฑฮณฮตฯฮญฯฮฝ, ฮฟแผดฯฮตฯฮธฮฑฮน ฮดฮนฮฑฮฒฮฌฮฝฯฮฑฯ ฯฮฟฯฮฑฮผแฝธฮฝ แผฯฮฌฮพฮทฮฝ แผฯแฝถ ฮณแฟฮฝ ฯแฝดฮฝ ฮฮนฮผฮผฮตฯฮฏฮทฮฝ สฝฯแฝดฮฝ ฮณแฝฐฯ ฮฝแฟฆฮฝ ฮฝฮญฮผฮฟฮฝฯฮฑฮน ฮฃฮบฯฮธฮฑฮน, ฮฑแฝฯฮท ฮปฮญฮณฮตฯฮฑฮน ฯแฝธ ฯฮฑฮปฮฑฮนแฝธฮฝ ฮตแผถฮฝฮฑฮน ฮฮนฮผฮผฮตฯฮฏฯฮฝฬ, ฯฮฟแฝบฯ ฮดแฝฒ ฮฮนฮผฮผฮตฯฮฏฮฟฯ
ฯ แผฯฮนฯฮฝฯฯฮฝ ฮฃฮบฯ
ฮธฮญฯฮฝ ฮฒฮฟฯ
ฮปฮตฯฮตฯฮธฮฑฮน แฝกฯ ฯฯฯฮฑฯฮฟแฟฆ แผฯฮนฯฮฝฯฮฟฯ ฮผฮตฮณฮฌฮปฮฟฯ
, ฮบฮฑแฝถ ฮดแฝด ฯแฝฐฯ ฮณฮฝฯฮผฮฑฯ ฯฯฮญฯฮฝ ฮบฮตฯฯฯฮนฯฮผฮญฮฝฮฑฯ, แผฮฝฯฯฮฝฮฟฯ
ฯ ฮผแฝฒฮฝ แผฮผฯฮฟฯฮญฯฮฑฯ, แผฮผฮตฮฏฮฝฯ ฮดแฝฒ ฯแฝดฮฝ ฯแฟถฮฝ ฮฒฮฑฯฮนฮปฮญฯฮฝยท ฯแฝดฮฝ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮดแฝด ฯฮฟแฟฆ ฮดฮฎฮผฮฟฯ
ฯฮญฯฮตฮนฮฝ ฮณฮฝฯฮผฮทฮฝ แฝกฯ แผฯฮฑฮปฮปฮฌฯฯฮตฯฮธฮฑฮน ฯฯแฟฮณฮผฮฑ ฮตแผดฮท ฮผฮทฮดแฝฒ ฯฯแฝธ ฯฯฮฟฮดฮฟแฟฆ ฮผฮญฮฝฮฟฮฝฯฮฑฯ ฮบฮนฮฝฮดฯ
ฮฝฮตฯฮตฮนฮฝ, ฯแฝดฮฝ ฮดแฝฒ ฯแฟถฮฝ ฮฒฮฑฯฮนฮปฮญฯฮฝ ฮดฮนฮฑฮผฮฌฯฮตฯฮธฮฑฮน ฯฮตฯแฝถ ฯแฟฯ ฯฯฯฮทฯ ฯฮฟแฟฯฮน แผฯฮนฮฟแฟฆฯฮน. ฮฟแฝฮบฯฮฝ ฮดแฝด แผฮธฮญฮปฮตฮนฮฝ ฯฮตฮฏฮธฮตฯฮธฮฑฮน ฮฟแฝฯฮต ฯฮฟแฟฯฮน ฮฒฮฑฯฮนฮปฮตแฟฆฯฮน ฯแฝธฮฝ ฮดแฟฮผฮฟฮฝ ฮฟแฝฯฮต ฯแฟท ฮดฮฎฮผแฟณ ฯฮฟแฝบฯ ฮฒฮฑฯฮนฮปฮญฮฑฯยท ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฮดแฝด แผฯฮฑฮปฮปฮฌฯฯฮตฯฮธฮฑฮน ฮฒฮฟฯ
ฮปฮตฯฮตฯฮธฮฑฮน แผฮผฮฑฯฮทฯแฝถ ฯแฝดฮฝ ฯฯฯแฟฮฝ ฯฮฑฯฮฑฮดฯฮฝฯฮฑฯ ฯฮฟแฟฯฮน แผฯฮนฮฟแฟฆฯฮนยท ฯฮฟแฟฯฮน ฮดแฝฒ ฮฒฮฑฯฮนฮปฮตแฟฆฯฮน ฮดฯฮพฮฑฮน แผฮฝ ฯแฟ แผฯฯ
ฯแฟถฮฝ ฮบฮตแฟฯฮธฮฑฮน แผฯฮฟฮธฮฑฮฝฯฮฝฯฮฑฯ ฮผฮทฮดแฝฒ ฯฯ
ฮผฯฮตฯฮณฮตฮนฮฝ ฯแฟท ฮดฮฎฮผแฟณ, ฮปฮฟฮณฮนฯฮฑฮผฮญฮฝฮฟฯ
ฯ แฝ
ฯฮฑ ฯฮต แผฮณฮฑฮธแฝฐ ฯฮตฯฯฮฝฮธฮฑฯฮน ฮบฮฑแฝถ แฝ
ฯฮฑ ฯฮตฯฮณฮฟฮฝฯฮฑฯ แผฮบ ฯแฟฯ ฯฮฑฯฯฮฏฮดฮฟฯ ฮบฮฑฮบแฝฐ แผฯฮฏฮดฮฟฮพฮฑ ฮบฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮนฮฝ. แฝกฯ ฮดแฝฒ ฮดฯฮพฮฑฮน ฯฯฮน ฯฮฑแฟฆฯฮฑ, ฮดฮนฮฑฯฯฮฌฮฝฯฮฑฯ ฮบฮฑแฝถ แผฯฮนฮธฮผแฝธฮฝ แผดฯฮฟฯ
ฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฯ ฮผฮฌฯฮตฯฮธฮฑฮน ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ. ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮผแฝฒฮฝ แผฯฮฟฮธฮฑฮฝฯฮฝฯฮฑฯ ฯฮฌฮฝฯฮฑฯ แฝฯสผ แผฯฯ
ฯแฟถฮฝ ฮธฮฌฯฮฑฮน ฯแฝธฮฝ ฮดแฟฮผฮฟฮฝ ฯแฟถฮฝ ฮฮนฮผฮผฮตฯฮฏฯฮฝ ฯฮฑฯแฝฐ ฯฮฟฯฮฑฮผแฝธฮฝ ฮคฯฯฮทฮฝ สฝฮบฮฑฮฏ ฯฯฮตฯฮฝ แผฯฮน ฮดแฟฮปฮฟฯ แผฯฯแฝถ แฝ ฯฮฌฯฮฟฯฬ, ฮธฮฌฯฮฑฮฝฯฮฑฯ ฮดแฝฒ ฮฟแฝฯฯ ฯแฝดฮฝ แผฮพฮฟฮดฮฟฮฝ แผฮบ ฯแฟฯ ฯฯฯฮทฯ ฯฮฟฮนฮญฮตฯฮธฮฑฮนยท ฮฃฮบฯฮธฮฑฯ ฮดแฝฒ แผฯฮตฮปฮธฯฮฝฯฮฑฯ ฮปฮฑฮฒฮตแฟฮฝ ฯแฝดฮฝ ฯฯฯฮทฮฝ แผฯฮฎฮผฮทฮฝ. 4.12. ฮบฮฑแฝถ ฮฝแฟฆฮฝ แผฯฯฮน ฮผแฝฒฮฝ แผฮฝ ฯแฟ ฮฃฮบฯ
ฮธฮนฮบแฟ ฮฮนฮผฮผฮญฯฮนฮฑ ฯฮตฮฏฯฮตฮฑ, แผฯฯฮน ฮดแฝฒ ฯฮฟฯฮธฮผฮฎฮนฮฑ ฮฮนฮผฮผฮญฯฮนฮฑ, แผฯฯฮน ฮดแฝฒ ฮบฮฑแฝถ ฯฯฯแฟ ฮฟแฝฮฝฮฟฮผฮฑ ฮฮนฮผฮผฮตฯฮฏฮท, แผฯฯฮน ฮดแฝฒ ฮฯฯฯฮฟฯฮฟฯ ฮฮนฮผฮผฮญฯฮนฮฟฯ ฮบฮฑฮปฮตฯฮผฮตฮฝฮฟฯยท ฯฮฑฮฏฮฝฮฟฮฝฯฮฑฮน ฮดแฝฒ ฮฟแผฑ ฮฮนฮผฮผฮญฯฮนฮฟฮน ฯฮตฯฮณฮฟฮฝฯฮตฯ แผฯ ฯแฝดฮฝ แผฯฮฏฮทฮฝ ฯฮฟแฝบฯ ฮฃฮบฯฮธฮฑฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฯฮตฯฯฯฮฝฮทฯฮฟฮฝ ฮบฯฮฏฯฮฑฮฝฯฮตฯ, แผฮฝ ฯแฟ ฮฝแฟฆฮฝ ฮฃฮนฮฝฯฯฮท ฯฯฮปฮนฯ แผฮปฮปแฝฐฯ ฮฟแผดฮบฮนฯฯฮฑฮน. ฯฮฑฮฝฮตฯฮฟแฝถ ฮดแฝฒ ฮตแผฐฯแฝถ ฮบฮฑแฝถ ฮฟแผฑ ฮฃฮบฯฮธฮฑฮน ฮดฮนฯฮพฮฑฮฝฯฮตฯ ฮฑแฝฯฮฟแฝบฯ ฮบฮฑแฝถ แผฯฮฒฮฑฮปฯฮฝฯฮตฯ แผฯ ฮณแฟฮฝ ฯแฝดฮฝ ฮฮทฮดฮนฮบแฝดฮฝ, แผฮผฮฑฯฯฯฮฝฯฮตฯ ฯแฟฯ แฝฮดฮฟแฟฆยท ฮฟแผฑ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮฮนฮผฮผฮญฯฮนฮฟฮน ฮฑแผฐฮตแฝถ ฯแฝดฮฝ ฯฮฑฯแฝฐ ฮธฮฌฮปฮฑฯฯฮฑฮฝ แผฯฮตฯ
ฮณฮฟฮฝ, ฮฟแผฑ ฮดแฝฒ ฮฃฮบฯฮธฮฑฮน แผฮฝ ฮดฮตฮพฮนแฟ ฯแฝธฮฝ ฮฮฑฯฮบฮฑฯฮฟฮฝ แผฯฮฟฮฝฯฮตฯ แผฮดฮฏฯฮบฮฟฮฝ แผฯ ฮฟแฝ แผฯฮญฮฒฮฑฮปฮฟฮฝ แผฯ ฮณแฟฮฝ ฯแฝดฮฝ ฮฮทฮดฮนฮบฮฎฮฝ, แผฯ ฮผฮตฯฯฮณฮฑฮนฮฑฮฝ ฯแฟฯ แฝฮดฮฟแฟฆ ฯฯฮฑฯฮธฮญฮฝฯฮตฯ. ฮฟแฝฯฮฟฯ ฮดแฝฒ แผฮปฮปฮฟฯ ฮพฯ
ฮฝแฝธฯ แผฮปฮปฮฎฮฝฯฮฝ ฯฮต ฮบฮฑแฝถ ฮฒฮฑฯฮฒฮฌฯฯฮฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฯ ฮปฯฮณฮฟฯ ฮตแผดฯฮทฯฮฑฮน. 4.13. แผฯฮท ฮดแฝฒ แผฯฮนฯฯฮญฮทฯ แฝ ฮฮฑฯฯฯฯฮฟฮฒฮฏฮฟฯ
แผฮฝแฝดฯ ฮ ฯฮฟฮบฮฟฮฝฮฝฮฎฯฮนฮฟฯ ฯฮฟฮนฮญฯฮฝ แผฯฮตฮฑ, แผฯฮนฮบฮญฯฮธฮฑฮน แผฯ แผธฯฯฮทฮดฯฮฝฮฑฯ ฯฮฟฮนฮฒฯฮปฮฑฮผฯฯฮฟฯ ฮณฮตฮฝฯฮผฮตฮฝฮฟฯ, แผธฯฯฮทฮดฯฮฝฯฮฝ ฮดแฝฒ แฝฯฮตฯฮฟฮนฮบฮญฮตฮนฮฝ แผฯฮนฮผฮฑฯฯฮฟแฝบฯ แผฮฝฮดฯฮฑฯ ฮผฮฟฯ
ฮฝฮฟฯฮธฮฌฮปฮผฮฟฯ
ฯ แฝฯฮตฯ ฮดแฝฒ ฯฮฟฯฯฯฮฝ ฯฮฟแฝบฯ ฯฯฯ
ฯฮฟฯฯฮปฮฑฮบฮฑฯ ฮณฯแฟฆฯฮฑฯ, ฯฮฟฯฯฯฮฝ ฮดแฝฒ ฯฮฟแฝบฯ แฝฯฮตฯฮฒฮฟฯฮญฮฟฯ
ฯ ฮบฮฑฯฮฎฮบฮฟฮฝฯฮฑฯ แผฯแฝถ ฮธฮฌฮปฮฑฯฯฮฑฮฝ. ฯฮฟฯฯฮฟฯ
ฯ แฝฆฮฝ ฯฮฌฮฝฯฮฑฯ ฯฮปแฝดฮฝ แฝฯฮตฯฮฒฮฟฯฮญฯฮฝ, แผฯฮพฮฌฮฝฯฯฮฝ แผฯฮนฮผฮฑฯฯแฟถฮฝ, ฮฑแผฐฮตแฝถ ฯฮฟแฟฯฮน ฯฮปฮทฯฮนฮฟฯฯฯฮฟฮนฯฮน แผฯฮนฯฮฏฮธฮตฯฮธฮฑฮน, ฮบฮฑแฝถ แฝฯแฝธ ฮผแฝฒฮฝ แผฯฮนฮผฮฑฯฯแฟถฮฝ แผฮพฯฮธฮญฮตฯฮธฮฑฮน แผฮบ ฯแฟฯ ฯฯฯฮทฯ แผธฯฯฮทฮดฯฮฝฮฑฯ, แฝฯแฝธ ฮดแฝฒ แผธฯฯฮทฮดฯฮฝฯฮฝ ฮฃฮบฯฮธฮฑฯ, ฮฮนฮผฮผฮตฯฮฏฮฟฯ
ฯ ฮดแฝฒ ฮฟแผฐฮบฮญฮฟฮฝฯฮฑฯ แผฯแฝถ ฯแฟ ฮฝฮฟฯฮฏแฟ ฮธฮฑฮปฮฌฯฯแฟ แฝฯแฝธ ฮฃฮบฯ
ฮธฮญฯฮฝ ฯฮนฮตฮถฮฟฮผฮญฮฝฮฟฯ
ฯ แผฮบฮปฮตฮฏฯฮตฮนฮฝ ฯแฝดฮฝ ฯฯฯฮทฮฝ. ฮฟแฝฯฯ ฮฟแฝฮดแฝฒ ฮฟแฝฯฮฟฯ ฯฯ
ฮผฯฮญฯฮตฯฮฑฮน ฯฮตฯแฝถ ฯแฟฯ ฯฯฯฮทฯ ฯฮฑฯฯฮทฯ ฮฃฮบฯฮธแฟฯฮน.
4.37. ฮ ฮญฯฯฮฑฮน ฮฟแผฐฮบฮญฮฟฯ
ฯฮน ฮบฮฑฯฮฎฮบฮฟฮฝฯฮตฯ แผฯแฝถ ฯแฝดฮฝ ฮฝฮฟฯฮฏฮทฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ ฯแฝดฮฝ, แผฯฯ
ฮธฯแฝดฮฝ ฮบฮฑฮปฮตฮฟฮผฮญฮฝฮทฮฝ, ฯฮฟฯฯฯฮฝ ฮดแฝฒ แฝฯฮตฯฮฟฮนฮบฮญฮฟฯ
ฯฮน ฯฯแฝธฯ ฮฒฮฟฯฮญฮทฮฝ แผฮฝฮตฮผฮฟฮฝ ฮแฟฮดฮฟฮน, ฮฮฎฮดฯฮฝ ฮดแฝฒ ฮฃฮฌฯฯฮตฮนฯฮตฯ, ฮฃฮฑฯฯฮตฮฏฯฯฮฝ ฮดแฝฒ ฮฯฮปฯฮฟฮน ฮบฮฑฯฮฎฮบฮฟฮฝฯฮตฯ แผฯแฝถ ฯแฝดฮฝ ฮฒฮฟฯฮทฮฏฮทฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, แผฯ ฯแฝดฮฝ ฮฆแพถฯฮนฯ ฯฮฟฯฮฑฮผแฝธฯ แผฮบฮดฮนฮดฮฟแฟ. ฯฮฑแฟฆฯฮฑ ฯฮญฯฯฮตฯฮฑ แผฮธฮฝฮตฮฑ ฮฟแผฐฮบฮญฮตฮน แผฮบ ฮธฮฑฮปฮฌฯฯฮทฯ แผฯ ฮธฮฌฮปฮฑฯฯฮฑฮฝ.
4.39. ฮฑแฝฯฮท ฮผฮญฮฝ ฮฝฯ
ฮฝ แผก แผฯฮญฯฮท ฯแฟถฮฝ แผฮบฯฮญฯฮฝ, แผก ฮดแฝฒ ฮดแฝด แผฯฮญฯฮท แผฯแฝธ ฮ ฮตฯฯฮญฯฮฝ แผฯฮพฮฑฮผฮญฮฝฮท ฯฮฑฯฮฑฯฮญฯฮฑฯฮฑฮน แผฯ ฯแฝดฮฝ แผฯฯ
ฮธฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, แผฅ ฯฮต ฮ ฮตฯฯฮนฮบแฝด ฮบฮฑแฝถ แผฯแฝธ ฯฮฑฯฯฮทฯ แผฮบฮดฮตฮบฮฟฮผฮญฮฝฮท แผก แผฯฯฯ
ฯฮฏฮท ฮบฮฑแฝถ แผฯแฝธ แผฯฯฯ
ฯฮฏฮทฯ แผก แผฯฮฑฮฒฮฏฮทยท ฮปฮฎฮณฮตฮน ฮดแฝฒ ฮฑแฝฯฮท, ฮฟแฝ ฮปฮฎฮณฮฟฯ
ฯฮฑ ฮตแผฐ ฮผแฝด ฮฝฯฮผแฟณ, แผฯ ฯแฝธฮฝ ฮบฯฮปฯฮฟฮฝ ฯแฝธฮฝ แผฯฮฌฮฒฮนฮฟฮฝ, แผฯ ฯแฝธฮฝ ฮฮฑฯฮตแฟฮฟฯ แผฮบ ฯฮฟแฟฆ ฮฮตฮฏฮปฮฟฯ
ฮดฮนฯฯฯ
ฯฮฑ แผฯฮฎฮณฮฑฮณฮต. ฮผฮญฯฯฮน ฮผฮญฮฝ ฮฝฯ
ฮฝ ฮฆฮฟฮนฮฝฮฏฮบฮทฯ แผฯแฝธ ฮ ฮตฯฯฮญฯฮฝ ฯแฟถฯฮฟฯ ฯฮปฮฑฯแฝบฯ ฮบฮฑแฝถ ฯฮฟฮปฮปฯฯ แผฯฯฮนยท ฯแฝธ ฮดแฝฒ แผฯแฝธ ฮฆฮฟฮนฮฝฮฏฮบฮทฯ ฯฮฑฯฮฎฮบฮตฮน ฮดฮนแฝฐ ฯแฟฯฮดฮต ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ แผก แผฮบฯแฝด ฮฑแฝฯฮท ฯฮฑฯฮฌ ฯฮต ฮฃฯ
ฯฮฏฮทฮฝ ฯแฝดฮฝ ฮ ฮฑฮปฮฑฮนฯฯฮฏฮฝฮทฮฝ ฮบฮฑแฝถ ฮแผดฮณฯ
ฯฯฮฟฮฝ, แผฯ ฯแฝดฮฝ ฯฮตฮปฮตฯ
ฯแพทยท แผฮฝ ฯแฟ แผฮธฮฝฮตฮฑ แผฯฯแฝถ ฯฯฮฏฮฑ ฮผฮฟแฟฆฮฝฮฑ.
4.181. ฮฟแฝฯฮฟฮน ฮผแฝฒฮฝ ฮฟแผฑ ฯฮฑฯฮฑฮธฮฑฮปฮฌฯฯฮนฮฟฮน ฯแฟถฮฝ ฮฝฮฟฮผฮฌฮดฯฮฝ ฮฮนฮฒฯฯฮฝ ฮตแผฐฯฮญฮฑฯฮฑฮน, แฝฯแฝฒฯ ฮดแฝฒ ฯฮฟฯฯฯฮฝ แผฯ ฮผฮตฯฯฮณฮฑฮนฮฑฮฝ แผก ฮธฮทฯฮนฯฮดฮทฯ แผฯฯแฝถ ฮฮนฮฒฯฮท, แฝฯแฝฒฯ ฮดแฝฒ ฯแฟฯ ฮธฮทฯฮนฯฮดฮตฮฟฯ แฝฯฯฯฮท ฯฮฌฮผฮผฮทฯ ฮบฮฑฯฮฎฮบฮตฮน ฯฮฑฯฮฑฯฮตฮฏฮฝฮฟฯ
ฯฮฑ แผฯแฝธ ฮฮทฮฒฮญฯฮฝ ฯแฟถฮฝ ฮแผฐฮณฯ
ฯฯฮนฮญฯฮฝ แผฯสผ แผฉฯฮฑฮบฮปฮญฮฑฯ ฯฯฮฎฮปฮฑฯ. แผฮฝ ฮดแฝฒ ฯแฟ แฝฯฯฯแฟ ฯฮฑฯฯแฟ ฮผฮฌฮปฮนฯฯฮฑ ฮดฮนแฝฐ ฮดฮญฮบฮฑ แผกฮผฮตฯฮญฯฮฝ แฝฮดฮฟแฟฆ แผฮปฯฯ แผฯฯฮน ฯฯฯฯฮตฮฑ ฮบฮฑฯแฝฐ ฯฯฮฝฮดฯฮฟฯ
ฯ ฮผฮตฮณฮฌฮปฮฟฯ
ฯ แผฮฝ ฮบฮฟฮปฯฮฝฮฟแฟฯฮน, ฮบฮฑแฝถ แผฮฝ ฮบฮฟฯฯ
ฯแฟฯฮน แผฮบฮฌฯฯฮฟฯ
ฯฮฟแฟฆ ฮบฮฟฮปฯฮฝฮฟแฟฆ แผฮฝฮฑฮบฮฟฮฝฯฮฏฮถฮตฮน แผฮบ ฮผฮญฯฮฟฯ
ฯฮฟแฟฆ แผฮปแฝธฯ แฝฮดฯฯ ฯฯ
ฯฯแฝธฮฝ ฮบฮฑแฝถ ฮณฮปฯ
ฮบฯ, ฯฮตฯแฝถ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ แผฮฝฮธฯฯฯฮฟฮน ฮฟแผฐฮบฮญฮฟฯ
ฯฮน แผฯฯฮฑฯฮฟฮน ฯฯแฝธฯ ฯแฟฯ แผฯฮฎฮผฮฟฯ
ฮบฮฑแฝถ แฝฯแฝฒฯ ฯแฟฯ ฮธฮทฯฮนฯฮดฮตฮฟฯ, ฯฯแฟถฯฮฟฮน ฮผแฝฒฮฝ แผฯแฝธ ฮฮทฮฒฮญฯฮฝ ฮดฮนแฝฐ ฮดฮญฮบฮฑ แผกฮผฮตฯฮญฯฮฝ แฝฮดฮฟแฟฆ แผฮผฮผฯฮฝฮนฮฟฮน, แผฯฮฟฮฝฯฮตฯ ฯแฝธ แผฑฯแฝธฮฝ แผฯแฝธ ฯฮฟแฟฆ ฮฮทฮฒฮฑฮนฮญฮฟฯ ฮฮนฯฯยท ฮบฮฑแฝถ ฮณแฝฐฯ ฯแฝธ 1 แผฮฝ ฮฮฎฮฒแฟฯฮน, แฝกฯ ฮบฮฑแฝถ ฯฯฯฯฮตฯฮฟฮฝ ฮตแผดฯฮทฯฮฑฮฏ ฮผฮฟฮน, ฮบฯฮนฮฟฯฯฯฯฯฯฮฟฮฝ ฯฮฟแฟฆ ฮฮนแฝธฯ ฯแฝคฮณฮฑฮปฮผฮฑ แผฯฯฮฏ. ฯฯ
ฮณฯฮฌฮฝฮตฮน ฮดแฝฒ ฮบฮฑแฝถ แผฮปฮปฮฟ ฯฯฮน แฝฮดฯฯ ฮบฯฮทฮฝฮฑแฟฮฟฮฝ แผแฝธฮฝ, ฯแฝธ ฯแฝธฮฝ ฮผแฝฒฮฝ แฝฯฮธฯฮฟฮฝ ฮณฮฏฮฝฮตฯฮฑฮน ฯฮปฮนฮฑฯฯฮฝ, แผฮณฮฟฯแฟฯ ฮดแฝฒ ฯฮปฮทฮธฯ
ฮฟฯฯฮทฯ ฯฯ
ฯฯฯฯฮตฯฮฟฮฝ, ฮผฮตฯฮฑฮผฮฒฯฮฏฮท ฯฮต แผฯฯแฝถ ฮบฮฑแฝถ ฯแฝธ ฮบฮฌฯฯฮฑ ฮณฮฏฮฝฮตฯฮฑฮน ฯฯ
ฯฯฯฮฝยท ฯฮทฮฝฮนฮบฮฑแฟฆฯฮฑ ฮดแฝฒ แผฯฮดฮฟฯ
ฯฮน ฯฮฟแฝบฯ ฮบฮฎฯฮฟฯ
ฯยท แผฯฮฟฮบฮปฮนฮฝฮฟฮผฮญฮฝฮทฯ ฮดแฝฒ ฯแฟฯ แผกฮผฮญฯฮทฯ แฝฯฮฏฮตฯฮฑฮน ฯฮฟแฟฆ ฯฯ
ฯฯฮฟแฟฆ, แผฯ ฮฟแฝ ฮดฯฮตฯฮฑฮฏ ฯฮต แฝ แผฅฮปฮนฮฟฯ ฮบฮฑแฝถ ฯแฝธ แฝฮดฯฯ ฮณฮฏฮฝฮตฯฮฑฮน ฯฮปฮนฮฑฯฯฮฝ. แผฯแฝถ ฮดแฝฒ ฮผแพถฮปฮปฮฟฮฝ แผฐแฝธฮฝ แผฯ ฯแฝธ ฮธฮตฯฮผแฝธฮฝ แผฯ ฮผฮญฯฮฑฯ ฮฝฯฮบฯฮฑฯ ฯฮตฮปฮฌฮถฮตฮน, ฯฮทฮฝฮนฮบฮฑแฟฆฯฮฑ ฮดแฝฒ ฮถฮญฮตฮน แผฮผฮฒฮฟฮปฮฌฮดฮทฮฝยท ฯฮฑฯฮญฯฯฮฟฮฝฯฮฑฮน ฯฮต ฮผฮญฯฮฑฮน ฮฝฯฮบฯฮตฯ ฮบฮฑแฝถ ฯฯฯฮตฯฮฑฮน ฮผฮญฯฯฮน แผฯ แผ แฟถ. แผฯฮฏฮบฮปฮทฯฮนฮฝ ฮดแฝฒ ฮฑแฝฯฮท แผก ฮบฯฮฎฮฝฮท ฮบฮฑฮปฮญฮตฯฮฑฮน แผกฮปฮฏฮฟฯ
.
8.54. ฯฯแฝผฮฝ ฮดแฝฒ ฯฮฑฮฝฯฮตฮปฮญฯฯ ฯแฝฐฯ แผฮธฮฎฮฝฮฑฯ ฮฮญฯฮพฮทฯ แผฯฮญฯฮตฮผฯฮต แผฯ ฮฃฮฟแฟฆฯฮฑ แผฮณฮณฮตฮปฮฟฮฝ แผฑฯฯฮญฮฑ แผฯฯฮฑฮฒฮฌฮฝแฟณ แผฮณฮณฮตฮปฮญฮฟฮฝฯฮฑ ฯแฝดฮฝ ฯฮฑฯฮตฮฟแฟฆฯฮฌฮฝ ฯฯฮน ฮตแฝฯฯฮทฮพฮฏฮทฮฝ. แผฯแฝธ ฮดแฝฒ ฯแฟฯ ฯฮญฮผฯฮนฮฟฯ ฯฮฟแฟฆ ฮบฮฎฯฯ
ฮบฮฟฯ ฮดฮตฯ
ฯฮญฯแฟ แผกฮผฮญฯแฟ ฯฯ
ฮณฮบฮฑฮปฮญฯฮฑฯ แผฮธฮทฮฝฮฑฮฏฯฮฝ ฯฮฟแฝบฯ ฯฯ
ฮณฮฌฮดฮฑฯ, แผฯฯ
ฯแฟท ฮดแฝฒ แผฯฮฟฮผฮญฮฝฮฟฯ
ฯ, แผฮบฮญฮปฮตฯ
ฮต ฯฯฯฯแฟณ ฯแฟท ฯฯฮตฯฮญฯแฟณ ฮธแฟฆฯฮฑฮน ฯแฝฐ แผฑฯแฝฐ แผฮฝฮฑฮฒฮฌฮฝฯฮฑฯ แผฯ ฯแฝดฮฝ แผฮบฯฯฯฮฟฮปฮนฮฝ, ฮตแผดฯฮต ฮดแฝด แฝฆฮฝ แฝฯฮนฮฝ ฯฮนฮฝแฝฐ แผฐฮดแฝผฮฝ แผฮฝฯ
ฯฮฝฮฏฮฟฯ
แผฮฝฮตฯฮญฮปฮปฮตฯฮฟ ฯฮฑแฟฆฯฮฑ, ฮตแผดฯฮต ฮบฮฑแฝถ แผฮฝฮธฯฮผฮนฯฮฝ ฮฟแผฑ แผฮณฮญฮฝฮตฯฮฟ แผฮผฯฯฮฎฯฮฑฮฝฯฮน ฯแฝธ แผฑฯฯฮฝ. ฮฟแผฑ ฮดแฝฒ ฯฯ
ฮณฮฌฮดฮตฯ ฯแฟถฮฝ แผฮธฮทฮฝฮฑฮฏฯฮฝ แผฯฮฟฮฏฮทฯฮฑฮฝ ฯแฝฐ แผฮฝฯฮตฯฮฑฮปฮผฮญฮฝฮฑ.
8.109. แฝกฯ ฮดแฝฒ แผฮผฮฑฮธฮต แฝ
ฯฮน ฮฟแฝ ฯฮตฮฏฯฮตฮน ฯฮฟฯฯ ฮณฮต ฯฮฟฮปฮปฮฟแฝบฯ ฯฮปฮญฮตฮนฮฝ แผฯ ฯแฝธฮฝ แผฮปฮปฮฎฯฯฮฟฮฝฯฮฟฮฝ แฝ ฮฮตฮผฮนฯฯฮฟฮบฮปฮญฮทฯ, ฮผฮตฯฮฑฮฒฮฑฮปแฝผฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ แผฮธฮทฮฝฮฑฮฏฮฟฯ
ฯ สฝฮฟแฝฯฮฟฮน ฮณแฝฐฯ ฮผฮฌฮปฮนฯฯฮฑ แผฮบฯฮตฯฮตฯ
ฮณฯฯฯฮฝ ฯฮตฯฮนฮทฮผฮญฮบฯฮตฮฟฮฝ, แฝฯฮผฮญฮฑฯฯ ฯฮต แผฯ ฯแฝธฮฝ แผฮปฮปฮฎฯฯฮฟฮฝฯฮฟฮฝ ฯฮปฮญฮตฮนฮฝ ฮบฮฑแฝถ แผฯแฝถ ฯฯฮญฯฮฝ ฮฑแฝฯแฟถฮฝ ฮฒฮฑฮปฯฮผฮตฮฝฮฟฮน, ฮตแผฐ ฮฟแผฑ แผฮปฮปฮฟฮน ฮผแฝด ฮฒฮฟฯ
ฮปฮฟฮฏฮฑฯแฝ แผฮปฮตฮณฮญ ฯฯฮน ฯฮฌฮดฮต. โฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผคฮดฮท ฯฮฟฮปฮปฮฟแฟฯฮน ฯฮฑฯฮตฮณฮตฮฝฯฮผฮทฮฝ ฮบฮฑแฝถ ฯฮฟฮปฮปแฟท ฯฮปฮญฯ แผฮบฮฎฮบฮฟฮฑ ฯฮฟฮนฮฌฮดฮต ฮณฮตฮฝฮญฯฮธฮฑฮน, แผฮฝฮดฯฮฑฯ แผฯ แผฮฝฮฑฮณฮบฮฑฮฏฮทฮฝ แผฯฮตฮนฮปฮทฮธฮญฮฝฯฮฑฯ ฮฝฮตฮฝฮนฮบฮทฮผฮญฮฝฮฟฯ
ฯ แผฮฝฮฑฮผฮฌฯฮตฯฮธฮฑฮฏ ฯฮต ฮบฮฑแฝถ แผฮฝฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮนฮฝ ฯแฝดฮฝ ฯฯฮฟฯฮญฯฮทฮฝ ฮบฮฑฮบฯฯฮทฯฮฑ. แผกฮผฮตแฟฯ ฮดฮญ, ฮตแฝฯฮทฮผฮฑ ฮณแฝฐฯ ฮตแฝฯฮฎฮบฮฑฮผฮตฮฝ แผกฮผฮญฮฑฯ ฯฮต ฮฑแฝฯฮฟแฝบฯ ฮบฮฑแฝถ ฯแฝดฮฝ แผฮปฮปฮฌฮดฮฑ, ฮฝฮญฯฮฟฯ ฯฮฟฯฮฟแฟฆฯฮฟ แผฮฝฮธฯฯฯฯฮฝ แผฮฝฯฯฮฌฮผฮตฮฝฮฟฮน, ฮผแฝด ฮดฮนฯฮบฯฮผฮตฮฝ แผฮฝฮดฯฮฑฯ ฯฮตฯฮณฮฟฮฝฯฮฑฯ. ฯฮฌฮดฮต ฮณแฝฐฯ ฮฟแฝฮบ แผกฮผฮตแฟฯ ฮบฮฑฯฮตฯฮณฮฑฯฮฌฮผฮตฮธฮฑ, แผฮปฮปแฝฐ ฮธฮตฮฟฮฏ ฯฮต ฮบฮฑแฝถ แผฅฯฯฮตฯ, ฮฟแผณ แผฯฮธฯฮฝฮทฯฮฑฮฝ แผฮฝฮดฯฮฑ แผฮฝฮฑ ฯแฟฯ ฯฮต แผฯฮฏฮทฯ ฮบฮฑแฝถ ฯแฟฯ ฮแฝฯฯฯฮทฯ ฮฒฮฑฯฮนฮปฮตแฟฆฯฮฑฮน แผฯฮฝฯฮฑ แผฮฝฯฯฮนฯฮฝ ฯฮต ฮบฮฑแฝถ แผฯฮฌฯฮธฮฑฮปฮฟฮฝยท แฝฯ ฯฮฌ ฯฮต แผฑฯแฝฐ ฮบฮฑแฝถ ฯแฝฐ แผดฮดฮนฮฑ แผฮฝ แฝฮผฮฟฮฏแฟณ แผฯฮฟฮนฮญฮตฯฮฟ, แผฮผฯฮนฯฯฮฌฯ ฯฮต ฮบฮฑแฝถ ฮบฮฑฯฮฑฮฒฮฌฮปฮปฯฮฝ ฯแฟถฮฝ ฮธฮตแฟถฮฝ ฯแฝฐ แผฮณฮฌฮปฮผฮฑฯฮฑยท แฝฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ แผฯฮตฮผฮฑฯฯฮฏฮณฯฯฮต ฯฮญฮดฮฑฯ ฯฮต ฮบฮฑฯแฟฮบฮต. แผฮปฮปสผ ฮตแฝ ฮณแฝฐฯ แผฯฮตฮน แผฯ ฯแฝธ ฯฮฑฯฮตแฝธฮฝ แผกฮผแฟฮฝ, ฮฝแฟฆฮฝ ฮผแฝฒฮฝ แผฮฝ ฯแฟ แผฮปฮปฮฌฮดฮน ฮบฮฑฯฮฑฮผฮตฮฏฮฝฮฑฮฝฯฮฑฯ แผกฮผฮญฯฮฝ ฯฮต ฮฑแฝฯแฟถฮฝ แผฯฮนฮผฮตฮปฮทฮธแฟฮฝฮฑฮน ฮบฮฑแฝถ ฯแฟถฮฝ ฮฟแผฐฮบฮตฯฮญฯฮฝ, ฮบฮฑแฝถ ฯฮนฯ ฮฟแผฐฮบฮฏฮทฮฝ ฯฮต แผฮฝฮฑฯฮปฮฑฯฮฌฯฮธฯ ฮบฮฑแฝถ ฯฯฯฯฮฟฯ
แผฮฝฮฑฮบแฟถฯ แผฯฮญฯฯ, ฯฮฑฮฝฯฮตฮปฮญฯฯ แผฯฮตฮปฮฌฯฮฑฯ ฯแฝธฮฝ ฮฒฮฌฯฮฒฮฑฯฮฟฮฝยท แผ
ฮผฮฑ ฮดแฝฒ ฯแฟท แผฮฑฯฮน ฮบฮฑฯฮฑฯฮปฮญฯฮผฮตฮฝ แผฯแฝถ แผฮปฮปฮทฯฯฯฮฝฯฮฟฯ
ฮบฮฑแฝถ แผธฯฮฝฮฏฮทฯ.โ ฯฮฑแฟฆฯฮฑ แผฮปฮตฮณฮต แผฯฮฟฮธฮฎฮบฮทฮฝ ฮผฮญฮปฮปฯฮฝ ฯฮฟฮนฮฎฯฮฑฯฮธฮฑฮน แผฯ ฯแฝธฮฝ ฮ ฮญฯฯฮทฮฝ, แผตฮฝฮฑ แผขฮฝ แผฯฮฑ ฯฮฏ ฮผฮนฮฝ ฮบฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝแฟ ฯฯแฝธฯ แผฮธฮทฮฝฮฑฮฏฯฮฝ ฯฮฌฮธฮฟฯ แผฯแฟ แผฯฮฟฯฯฯฮฟฯฮฎฮฝยท ฯฮฌ ฯฮตฯ แฝฆฮฝ ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ.
8.143. แผฮธฮทฮฝฮฑแฟฮฟฮน ฮดแฝฒ ฯฯแฝธฯ ฮผแฝฒฮฝ แผฮปฮญฮพฮฑฮฝฮดฯฮฟฮฝ แฝฯฮตฮบฯฮฏฮฝฮฑฮฝฯฮฟ ฯฮฌฮดฮต. โฮบฮฑแฝถ ฮฑแฝฯฮฟแฝถ ฯฮฟแฟฆฯฯ ฮณฮต แผฯฮนฯฯฮฌฮผฮตฮธฮฑ แฝ
ฯฮน ฯฮฟฮปฮปฮฑฯฮปฮทฯฮฏฮท แผฯฯแฝถ ฯแฟท ฮฮฎฮดแฟณ ฮดฯฮฝฮฑฮผฮนฯ แผค ฯฮตฯ แผกฮผแฟฮฝ, แฝฅฯฯฮต ฮฟแฝฮดแฝฒฮฝ ฮดฮญฮตฮน ฯฮฟแฟฆฯฯ ฮณฮต แฝฮฝฮตฮนฮดฮฏฮถฮตฮนฮฝ. แผฮปฮปสผ แฝ
ฮผฯฯ แผฮปฮตฯ
ฮธฮตฯฮฏฮทฯ ฮณฮปฮนฯฯฮผฮตฮฝฮฟฮน แผฮผฯ
ฮฝฮตฯฮผฮตฮธฮฑ ฮฟแฝฯฯ แฝ
ฮบฯฯ แผฮฝ ฮบฮฑแฝถ ฮดฯ
ฮฝฯฮผฮตฮธฮฑ. แฝฮผฮฟฮปฮฟฮณแฟฯฮฑฮน ฮดแฝฒ ฯแฟท ฮฒฮฑฯฮฒฮฌฯแฟณ ฮผฮฎฯฮต ฯแฝบ แผกฮผฮญฮฑฯ ฯฮตฮนฯแฟถ แผฮฝฮฑฯฮตฮฏฮธฮตฮนฮฝ ฮฟแฝฯฮต แผกฮผฮตแฟฯ ฯฮตฮนฯฯฮผฮตฮธฮฑ. ฮฝแฟฆฮฝ ฯฮต แผฯฮฌฮณฮณฮตฮปฮปฮต ฮฮฑฯฮดฮฟฮฝฮฏแฟณ แฝกฯ แผฮธฮทฮฝฮฑแฟฮฟฮน ฮปฮญฮณฮฟฯ
ฯฮน, แผฯฯสผ แผฮฝ แฝ แผฅฮปฮนฮฟฯ ฯแฝดฮฝ ฮฑแฝฯแฝดฮฝ แฝฮดแฝธฮฝ แผดแฟ ฯแฟ ฯฮตฯ ฮบฮฑแฝถ ฮฝแฟฆฮฝ แผฯฯฮตฯฮฑฮน, ฮผฮฎฮบฮฟฯฮต แฝฮผฮฟฮปฮฟฮณฮฎฯฮตฮนฮฝ แผกฮผฮญฮฑฯ ฮฮญฯฮพแฟยท แผฮปฮปแฝฐ ฮธฮตฮฟแฟฯฮฏ ฯฮต ฯฯ
ฮผฮผฮฌฯฮฟฮนฯฮน ฯฮฏฯฯ
ฮฝฮฟฮฏ ฮผฮนฮฝ แผฯฮญฮพฮนฮผฮตฮฝ แผฮผฯ
ฮฝฯฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฯฮฟแฟฯฮน แผฅฯฯฯฮน, ฯแฟถฮฝ แผฮบฮตแฟฮฝฮฟฯ ฮฟแฝฮดฮตฮผฮฏฮฑฮฝ แฝฯฮนฮฝ แผฯฯฮฝ แผฮฝฮญฯฯฮทฯฮต ฯฮฟฯฯ ฯฮต ฮฟแผดฮบฮฟฯ
ฯ ฮบฮฑแฝถ ฯแฝฐ แผฮณฮฌฮปฮผฮฑฯฮฑ. ฯฯ ฯฮต ฯฮฟแฟฆ ฮปฮฟฮนฯฮฟแฟฆ ฮปฯฮณฮฟฯ
ฯ แผฯฯฮฝ ฯฮฟฮนฮฟฯฯฮดฮต ฮผแฝด แผฯฮนฯฮฑฮฏฮฝฮตฮฟ แผฮธฮทฮฝฮฑฮฏฮฟฮนฯฮน, ฮผฮทฮดแฝฒ ฮดฮฟฮบฮญฯฮฝ ฯฯฮทฯฯแฝฐ แฝฯฮฟฯ
ฯฮณฮญฮตฮนฮฝ แผฮธฮญฮผฮนฯฯฮฑ แผฯฮดฮตฮนฮฝ ฯฮฑฯฮฑฮฏฮฝฮตฮตยท ฮฟแฝ ฮณฮฌฯ ฯฮต ฮฒฮฟฯ
ฮปฯฮผฮตฮธฮฑ ฮฟแฝฮดแฝฒฮฝ แผฯฮฑฯฮน ฯฯแฝธฯ แผฮธฮทฮฝฮฑฮฏฯฮฝ ฯฮฑฮธฮตแฟฮฝ แผฯฮฝฯฮฑ ฯฯฯฮพฮตฮนฮฝฯฮฝ ฯฮต ฮบฮฑแฝถ ฯฮฏฮปฮฟฮฝ.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 โwho 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, โI 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 implementsโnamely, a plough, a yoke, a sword, and a flask, all of goldโfell 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; โScythiansโ 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, โThese 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: ,โWhen 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: ,โThis 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,โas it is to a fortunate chance that we owe ourselves and Hellas, and have driven away so mighty a band of enemiesโlet 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,โyes, 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 Atheniansโand just that did in fact happen. " '
8.143. But to Alexander the Athenians replied as follows: โWe 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 |
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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: โข Babylon โข Babylon, โข 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 |
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11. Cicero, On The Nature of The Gods, 1.25-1.42, 3.5 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Babylon โข Diogenes of Babylon โข 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 preโeminence 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 allโsurrounding 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 allโpervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and allโembracing 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 allโembracing 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 |
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12. Hebrew Bible, Daniel, 6.11, 6.17, 11.36-11.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Babylon โข Babylon, and the four kingdoms โข 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. ืึฐืึธื ึดืึผึตืื ืึผึฐืึดื ืึฐืึทืข ืึผึดืึพืจึฐืฉืึดืื ืึผึฐืชึธืึธื ืขึทื ืึฐืึทืึฐืชึตืึผ ืึฐืึทืึผึดืื ืคึผึฐืชึดืืึธื ืึตืึผ ืึผึฐืขึดืึผึดืืชึตืึผ ื ึถืึถื ืึฐืจืึผืฉืึฐืึถื ืึฐืึดืึฐื ึดืื ืชึผึฐืึธืชึธื ืึฐืืึนืึธื ืืึผื ืึผึธืจึตืึฐ ืขึทืึพืึผึดืจึฐืืึนืึดื ืึผืึฐืฆึทืึผึตื ืึผืืึนืึตื ืงึณืึธื ืึฑืึธืึตืึผ ืึผึธืึพืงึณืึตื ืึผึดืึพืึฒืึธื ืขึธืึตื ืึดืึพืงึทืึฐืึทืช ืึผึฐื ึธืื
6.17. ืึผึตืืึทืึดื ืึทืึฐืึผึธื ืึฒืึทืจ ืึฐืึทืึฐืชึดืื ืึฐืึธื ึดืึผึตืื ืึผืจึฐืืึน ืึฐืึปืึผึธื ืึผึดื ืึทืจึฐืึธืึธืชึธื ืขึธื ึตื ืึทืึฐืึผึธื ืึฐืึธืึทืจ ืึฐืึธื ึดืึผึตืื ืึฑืึธืึธืึฐ ืึผึดื ืื ืชื ืึทื ึฐืชึผึฐ ืคึผึธืึทืึพืึตืึผ ืึผึดืชึฐืึดืืจึธื ืืึผื ืึฐืฉืึตืืึฐืึดื ึผึธืึฐื
11.36. ืึฐืขึธืฉืึธื ืึดืจึฐืฆืึนื ืึน ืึทืึผึถืึถืึฐ ืึฐืึดืชึฐืจืึนืึตื ืึฐืึดืชึฐืึผึทืึผึตื ืขึทืึพืึผึธืึพืึตื ืึฐืขึทื ืึตื ืึตืึดืื ืึฐืึทืึผึตืจ ื ึดืคึฐืึธืืึนืช ืึฐืึดืฆึฐืึดืืึท ืขึทืึพืึผึธืึธื ืึทืขึทื ืึผึดื ื ึถืึฑืจึธืฆึธื ื ึถืขึฑืฉืึธืชึธืื 11.37. ืึฐืขึทืึพืึฑืึนืึตื ืึฒืึนืชึธืื ืึนื ืึธืึดืื ืึฐืขึทืึพืึถืึฐืึผึทืช ื ึธืฉืึดืื ืึฐืขึทืึพืึผึธืึพืึฑืืึนืึผึท ืึนื ืึธืึดืื ืึผึดื ืขึทืึพืึผึนื ืึดืชึฐืึผึทืึผึธืื 11.38. ืึฐืึถืึฑืึนืึผึท ืึธืขึปืึผึดืื ืขึทืึพืึผึทื ึผืึน ืึฐืึทืึผึตื ืึฐืึถืึฑืืึนืึผึท ืึฒืฉืึถืจ ืึนืึพืึฐืึธืขึปืืึผ ืึฒืึนืชึธืื ืึฐืึทืึผึตื ืึผึฐืึธืึธื ืึผืึฐืึถืกึถืฃ ืึผืึฐืึถืึถื ืึฐืงึธืจึธื ืึผืึทืึฒืึปืืึนืชื' '. None | 6.11. And when Daniel knew that the writing was signed, he went into his houseโnow his windows were open in his upper chamber toward Jerusalemโand 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: โThy 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 |
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13. Septuagint, 1 Maccabees, 1.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Babylon โข 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 |
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14. Anon., Sibylline Oracles, 3.350-3.380, 3.388-3.410 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: โข 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 |
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15. Diodorus Siculus, Historical Library, 2.7.2, 2.9 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: โข 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 |
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16. Philo of Alexandria, That God Is Unchangeable, 35 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข 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 |
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17. Josephus Flavius, Jewish Antiquities, 1.214 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Babylon โข Babylon/Babylonians
Found in books: Gruen (2020) 174; Thiessen (2011) 53
1.214. ฯฮนฬฮบฯฮตฯฮฑฮน ฮดฮตฬ ฯฮฑฮนอฯ ฮตฬฮบฮฑฯฮตฬฯฯฮฝ ฯฯออ
ฯ
ฬฯฯฮฑฬฯฯอ
ฮตฬฬฯฮตฮน, ฮฟฬฬฮฝ ฮตฯ
ฬฮธฯ
ฬฯ ฮผฮตฯ' ฮฟฬฮณฮดฮฟฬฮทฮฝ ฮทฬฮผฮตฬฯฮฑฮฝ ฯฮตฯฮนฯฮตฬฮผฮฝฮฟฯ
ฯฮน, ฮบฮฑฬฮพ ฮตฬฮบฮตฮนฬฮฝฮฟฯ
ฮผฮตฯฮฑฬ ฯฮฟฯฮฑฯ
ฬฯฮฑฯ ฮตฬฬฮธฮฟฯ ฮตฬฬฯฮฟฯ
ฯฮนฮฝ ฮฟฮนฬ ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน ฯฮฟฮนฮตฮนอฯฮธฮฑฮน ฯฮฑฬฯ ฯฮตฯฮนฯฮฟฮผฮฑฬฯ, ฬฬฮฯฮฑฮฒฮตฯ ฮดฮตฬ ฮผฮตฯฮฑฬ ฮตฬฬฯฮฟฯ ฯฯฮนฯฮบฮฑฮนฮดฮตฬฮบฮฑฯฮฟฮฝ: ฬฮฯฮผฮฑฮทอฮปฮฟฯ ฮณฮฑฬฯ ฮฟฬ ฮบฯฮนฬฯฯฮทฯ ฮฑฯ
ฬฯฯอฮฝ ฯฮฟฯ
อ ฮตฬฬฮธฮฝฮฟฯ
ฯ ฬฮฮฒฯฮฑฬฮผฯอ
ฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ ฮตฬฮบ ฯฮทอฯ ฯฮฑฮปฮปฮฑฮบฮทอฯ ฮตฬฮฝ ฯฮฟฯ
ฬฯฯอ
ฯฮตฯฮนฯฮตฬฮผฮฝฮตฯฮฑฮน ฯฯออ
ฯฯฮฟฬฮฝฯอ
: ฯฮตฯฮนฬ ฮฟฯ
ฬอ ฯฮฟฬฮฝ ฯฮฑฬฮฝฯฮฑ ฮปฮฟฬฮณฮฟฮฝ ฮตฬฮบฮธฮทฬฯฮฟฮผฮฑฮน ฮผฮตฯฮฑฬ ฯฮฟฮปฮปฮทอฯ ฮฑฬฮบฯฮนฮฒฮตฮนฬฮฑฯ."". 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 |
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18. New Testament, 1 Peter, 5.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Babylon โข Babylon (babel)
Found in books: Hellholm et al. (2010) 1759; Tefera and Stuckenbruck (2021) 211, 213
5.13. แผฯฯฮฌฮถฮตฯฮฑฮน แฝฮผแพถฯ แผก แผฮฝ ฮฮฑฮฒฯ
ฮปแฟถฮฝฮน ฯฯ
ฮฝฮตฮบฮปฮตฮบฯแฝด ฮบฮฑแฝถ ฮฮฌฯฮบฮฟฯ แฝ ฯ
แผฑฯฯ ฮผฮฟฯ
.''. None | 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son. ''. None |
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19. New Testament, Acts, 7.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Babylon and Babylonians โข 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 แผฯฮท แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟแฝถ ฮบฮฑแฝถ ฯฮฑฯฮญฯฮตฯ, แผฮบฮฟฯฯฮฑฯฮต. แฝ ฮธฮตแฝธฯ ฯแฟฯ ฮดฯฮพฮทฯ แฝคฯฮธฮท ฯแฟท ฯฮฑฯฯแฝถ แผกฮผแฟถฮฝ แผฮฒฯฮฑแฝฐฮผ แฝฮฝฯฮน แผฮฝ ฯแฟ ฮฮตฯฮฟฯฮฟฯฮฑฮผฮฏแพณ ฯฯแฝถฮฝ แผข ฮบฮฑฯฮฟฮนฮบแฟฯฮฑฮน ฮฑแฝฯแฝธฮฝ แผฮฝ ฮงฮฑฯฯฮฌฮฝ,''. 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 |
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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: โข Babylon โข Babylon / Babylonia, โข Babylon, Babylonia โข Babylon, symbolism of โข 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 แผฯฯฮทฮบฮฑ แผฯแฝถ ฯแฝดฮฝ ฮธฯฯฮฑฮฝ ฮบฮฑแฝถ ฮบฯฮฟฯฯยท แผฮฌฮฝ ฯฮนฯ แผฮบฮฟฯฯแฟ ฯแฟฯ ฯฯฮฝแฟฯ ฮผฮฟฯ
ฮบฮฑแฝถ แผฮฝฮฟฮฏฮพแฟ ฯแฝดฮฝ ฮธฯฯฮฑฮฝ, ฮตแผฐฯฮตฮปฮตฯฯฮฟฮผฮฑฮน ฯฯแฝธฯ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮดฮตฮนฯฮฝฮฎฯฯ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ ฮผฮตฯสผ แผฮผฮฟแฟฆ. 3.21. แฝ ฮฝฮนฮบแฟถฮฝ ฮดฯฯฯ ฮฑแฝฯแฟท ฮบฮฑฮธฮฏฯฮฑฮน ฮผฮตฯสผ แผฮผฮฟแฟฆ แผฮฝ ฯแฟท ฮธฯฯฮฝแฟณ ฮผฮฟฯ
, แฝกฯ ฮบแผฮณแฝผ แผฮฝฮฏฮบฮทฯฮฑ ฮบฮฑแฝถ แผฮบฮฌฮธฮนฯฮฑ ฮผฮตฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
แผฮฝ ฯแฟท ฮธฯฯฮฝแฟณ ฮฑแฝฯฮฟแฟฆ.
4.1. ฮฮตฯแฝฐ ฯฮฑแฟฆฯฮฑ ฮตแผถฮดฮฟฮฝ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ ฮธฯฯฮฑ แผ ฮฝฮตแฟณฮณฮผฮญฮฝฮท แผฮฝ ฯแฟท ฮฟแฝฯฮฑฮฝแฟท, ฮบฮฑแฝถ แผก ฯฯฮฝแฝด แผก ฯฯฯฯฮท แผฃฮฝ แผคฮบฮฟฯ
ฯฮฑ แฝกฯฯฮฌฮปฯฮนฮณฮณฮฟฯฮปฮฑฮปฮฟฯฯฮทฯ ฮผฮตฯสผ แผฮผฮฟแฟฆ, ฮปฮญฮณฯฮฝแผฮฝฮฌฮฒฮฑแฝงฮดฮต, ฮบฮฑแฝถ ฮดฮตฮฏฮพฯ ฯฮฟฮนแผ ฮดฮตแฟ ฮณฮตฮฝฮญฯฮธฮฑฮน.
6.10. ฮบฮฑแฝถ แผฮบฯฮฑฮพฮฑฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฮปฮญฮณฮฟฮฝฯฮตฯแผฯฯ ฯฯฯฮต, แฝ ฮดฮตฯฯฯฯฮทฯแฝ แผ
ฮณฮนฮฟฯ ฮบฮฑแฝถ แผฮปฮทฮธฮนฮฝฯฯ, ฮฟแฝฮบฯฮฏฮฝฮตฮนฯฮบฮฑแฝถแผฮบฮดฮนฮบฮตแฟฯ ฯแฝธ ฮฑแผทฮผฮฑแผกฮผแฟถฮฝ แผฮบฯแฟถฮฝ ฮบฮฑฯฮฟฮนฮบฮฟฯฮฝฯฯฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ;
11.15. ฮฮฑแฝถ แฝ แผฮฒฮดฮฟฮผฮฟฯ แผฮณฮณฮตฮปฮฟฯ แผฯฮฌฮปฯฮนฯฮตฮฝยท ฮบฮฑแฝถ แผฮณฮญฮฝฮฟฮฝฯฮฟ ฯฯฮฝฮฑแฝถ ฮผฮตฮณฮฌฮปฮฑฮน แผฮฝ ฯแฟท ฮฟแฝฯฮฑฮฝแฟท, ฮปฮญฮณฮฟฮฝฯฮตฯ แผฮณฮญฮฝฮตฯฮฟ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟแฟฆ ฮบฯ
ฯฮฏฮฟฯ
แผกฮผแฟถฮฝ ฮบฮฑแฝถ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตฯฯฮตฮน ฮตแผฐฯ ฯฮฟแฝบฯ ฮฑแผฐแฟถฮฝฮฑฯ ฯแฟถฮฝ ฮฑแผฐฯฮฝฯฮฝ. 11.16. ฮบฮฑแฝถ ฮฟแผฑ ฮตแผดฮบฮฟฯฮน ฯฮญฯฯฮฑฯฮตฯ ฯฯฮตฯฮฒฯฯฮตฯฮฟฮน ฮฟแผฑ แผฮฝฯฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฮน แผฯแฝถ ฯฮฟแฝบฯ ฮธฯฯฮฝฮฟฯ
ฯ ฮฑแฝฯแฟถฮฝ แผฯฮตฯฮฑฮฝ แผฯแฝถ ฯแฝฐ ฯฯฯฯฯฯฮฑ ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ ฯฯฮฟฯฮตฮบฯฮฝฮทฯฮฑฮฝ ฯแฟท ฮธฮตแฟท, 11.17. ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฯฮฑฯฮนฯฯฮฟแฟฆฮผฮญฮฝ ฯฮฟฮน, ฮบฯฯฮนฮต, แฝ ฮธฮตฯฯ, แฝ ฯฮฑฮฝฯฮฟฮบฯฮฌฯฯฯ, แฝ แฝขฮฝ ฮบฮฑแฝถ แฝ แผฆฮฝ, แฝ
ฯฮน ฮตแผดฮปฮทฯฮตฯ ฯแฝดฮฝ ฮดฯฮฝฮฑฮผฮฏฮฝ ฯฮฟฯ
ฯแฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ ฮบฮฑแฝถ แผฮฒฮฑฯฮฏฮปฮตฯ
ฯฮฑฯยท 11.18. ฮบฮฑแฝถ ฯแฝฐ แผฮธฮฝฮท แฝ ฯฮณฮฏฯฮธฮทฯฮฑฮฝ, ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ แผก แฝฯฮณฮฎ ฯฮฟฯ
ฮบฮฑแฝถ แฝ ฮบฮฑฮนฯแฝธฯ ฯแฟถฮฝ ฮฝฮตฮบฯแฟถฮฝ ฮบฯฮนฮธแฟฮฝฮฑฮน ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯแฝธฮฝ ฮผฮนฯฮธแฝธฮฝ ฯฮฟแฟฯ ฮดฮฟฯฮปฮฟฮนฯ ฯฮฟฯ
ฯฮฟแฟฯ ฯฯฮฟฯฮฎฯฮฑฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ แผฮณฮฏฮฟฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฮฟฮฒฮฟฯ
ฮผฮญฮฝฮฟฮนฯ ฯแฝธ แฝฮฝฮฟฮผฮฌ ฯฮฟฯ
, ฯฮฟแฝบฯ ฮผฮนฮบฯฮฟแฝบฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮผฮตฮณฮฌฮปฮฟฯ
ฯ, ฮบฮฑแฝถ ฮดฮนฮฑฯฮธฮตแฟฯฮฑฮน ฯฮฟแฝบฯ ฮดฮนฮฑฯฮธฮตฮฏฯฮฟฮฝฯฮฑฯ ฯแฝดฮฝ ฮณแฟฮฝ.
16.9. ฮบฮฑแฝถ แผฮบฮฑฯ
ฮผฮฑฯฮฏฯฮธฮทฯฮฑฮฝ ฮฟแผฑ แผฮฝฮธฯฯฯฮฟฮน ฮบฮฑแฟฆฮผฮฑ ฮผฮญฮณฮฑยท ฮบฮฑแฝถ แผฮฒฮปฮฑฯฯฮฎฮผฮทฯฮฑฮฝ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ แผฯฮฟฮฝฯฮฟฯ ฯแฝดฮฝ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ แผฯแฝถ ฯแฝฐฯ ฯฮปฮทฮณแฝฐฯ ฯฮฑฯฯฮฑฯ, ฮบฮฑแฝถ ฮฟแฝ ฮผฮตฯฮตฮฝฯฮทฯฮฑฮฝ ฮดฮฟแฟฆฮฝฮฑฮน ฮฑแฝฯแฟท ฮดฯฮพฮฑฮฝ.
17.1. ฮฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผทฯ แผฮบ ฯแฟถฮฝ แผฯฯแฝฐ แผฮณฮณฮญฮปฯฮฝ ฯแฟถฮฝ แผฯฯฮฝฯฯฮฝ ฯแฝฐฯ แผฯฯแฝฐ ฯฮนฮฌฮปฮฑฯ, ฮบฮฑแฝถ แผฮปฮฌฮปฮทฯฮตฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฮปฮญฮณฯฮฝ ฮฮตแฟฆฯฮฟ, ฮดฮตฮฏฮพฯ ฯฮฟฮน ฯแฝธ ฮบฯฮฏฮผฮฑ ฯแฟฯ ฯฯฯฮฝฮทฯ ฯแฟฯ ฮผฮตฮณฮฌฮปฮทฯ ฯแฟฯ ฮบฮฑฮธฮทฮผฮญฮฝฮทฯ แผฯแฝถ แฝฮดฮฌฯฯฮฝ ฯฮฟฮปฮปแฟถฮฝ, 17.2. ฮผฮตฮธสผ แผงฯ แผฯฯฯฮฝฮตฯ
ฯฮฑฮฝ ฮฟแผฑ ฮฒฮฑฯฮนฮปฮตแฟฯ ฯแฟฯ ฮณแฟฯ, ฮบฮฑแฝถแผฮผฮตฮธฯฯฮธฮทฯฮฑฮฝฮฟแผฑ ฮบฮฑฯฮฟฮนฮบฮฟแฟฆฮฝฯฮตฯฯแฝดฮฝ ฮณแฟฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแผดฮฝฮฟฯ
ฯแฟฯ ฯฮฟฯฮฝฮตฮฏฮฑฯฮฑแฝฯแฟฯ. 17.3. ฮบฮฑแฝถ แผฯฮฎฮฝฮตฮณฮบฮญฮฝ ฮผฮต ฮตแผฐฯ แผฯฮทฮผฮฟฮฝ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน. ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮบฮฑฮธฮทฮผฮญฮฝฮทฮฝ แผฯแฝถฮธฮทฯฮฏฮฟฮฝฮบฯฮบฮบฮนฮฝฮฟฮฝ, ฮณฮญฮผฮฟฮฝฯฮฑ แฝฮฝฯฮผฮฑฯฮฑ ฮฒฮปฮฑฯฯฮทฮผฮฏฮฑฯ, แผฯฯฮฝ ฮบฮตฯฮฑฮปแฝฐฯ แผฯฯแฝฐ ฮบฮฑแฝถฮบฮญฯฮฑฯฮฑ ฮดฮญฮบฮฑยท
17.5. ฮบฮฑแฝถ แผฯแฝถ ฯแฝธ ฮผฮญฯฯฯฮฟฮฝ ฮฑแฝฯแฟฯ แฝฮฝฮฟฮผฮฑ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ, ฮผฯ
ฯฯฮฎฯฮนฮฟฮฝ, ฮฮฮฮฅฮฮฉฮ ฮ ฮฮฮฮฮฮ, ฮ ฮฮฮคฮฮก ฮคฮฉฮ ฮ ฮฮกฮฮฉฮ ฮฮฮ ฮคฮฉฮ ฮฮฮฮฮฅฮฮฮฮคฮฉฮ ฮคฮฮฃ ฮฮฮฃ. 17.6. ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ ฯแฝดฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮผฮตฮธฯฮฟฯ
ฯฮฑฮฝ แผฮบ ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ ฯแฟถฮฝ แผฮณฮฏฯฮฝ ฮบฮฑแฝถ แผฮบ ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ ฯแฟถฮฝ ฮผฮฑฯฯฯฯฯฮฝ แผธฮทฯฮฟแฟฆ.
17.8. ฯแฝธ ฮธฮทฯฮฏฮฟฮฝ แฝ ฮตแผถฮดฮตฯ แผฆฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฯฮนฮฝ, ฮบฮฑแฝถ ฮผฮญฮปฮปฮตฮน แผฮฝฮฑฮฒฮฑฮฏฮฝฮตฮนฮฝ แผฮบ ฯแฟฯ แผฮฒฯฯฯฮฟฯ
, ฮบฮฑแฝถ ฮตแผฐฯ แผฯฯฮปฮตฮนฮฑฮฝ แฝฯฮฌฮณฮตฮนยท ฮบฮฑแฝถ ฮธฮฑฯ
ฮผฮฑฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮฟแผฑ ฮบฮฑฯฮฟฮนฮบฮฟแฟฆฮฝฯฮตฯ แผฯแฝถ ฯแฟฯ ฮณแฟฯ,แฝงฮฝฮฟแฝฮณฮญฮณฯฮฑฯฯฮฑฮนฯแฝธ แฝฮฝฮฟฮผฮฑแผฯแฝถ ฯแฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฯแฟฯ ฮถฯแฟฯแผฯแฝธ ฮบฮฑฯฮฑฮฒฮฟฮปแฟฯ ฮบฯฯฮผฮฟฯ
, ฮฒฮปฮตฯฯฮฝฯฯฮฝ ฯแฝธ ฮธฮทฯฮฏฮฟฮฝ แฝฯฮน แผฆฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฯฮนฮฝ ฮบฮฑแฝถ ฯฮฌฯฮตฯฯฮฑฮน.
17.15. ฮฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮนฮคแฝฐ แฝฮดฮฑฯฮฑแผ ฮตแผถฮดฮตฯ, ฮฟแฝ แผก ฯฯฯฮฝฮท ฮบฮฌฮธฮทฯฮฑฮน, ฮปฮฑฮฟแฝถ ฮบฮฑแฝถ แฝฯฮปฮฟฮน ฮตแผฐฯแฝถฮฝ ฮบฮฑแฝถ แผฮธฮฝฮท ฮบฮฑแฝถ ฮณฮปแฟถฯฯฮฑฮน.
17.16. ฮบฮฑแฝถ ฯแฝฐ ฮดฮญฮบฮฑ ฮบฮญฯฮฑฯฮฑ แผ ฮตแผถฮดฮตฯ ฮบฮฑแฝถ ฯแฝธ ฮธฮทฯฮฏฮฟฮฝ, ฮฟแฝฯฮฟฮน ฮผฮนฯฮฎฯฮฟฯ
ฯฮน ฯแฝดฮฝ ฯฯฯฮฝฮทฮฝ, ฮบฮฑแฝถ แผ ฯฮทฮผฯฮผฮญฮฝฮทฮฝ ฯฮฟฮนฮฎฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฝดฮฝ ฮบฮฑแฝถ ฮณฯ
ฮผฮฝฮฎฮฝ, ฮบฮฑแฝถ ฯแฝฐฯ ฯฮฌฯฮบฮฑฯ ฮฑแฝฯแฟฯ ฯฮฌฮณฮฟฮฝฯฮฑฮน, ฮบฮฑแฝถ ฮฑแฝฯแฝดฮฝ ฮบฮฑฯฮฑฮบฮฑฯฯฮฟฯ
ฯฮนฮฝ แผฮฝ ฯฯ
ฯฮฏยท
17.17. แฝ ฮณแฝฐฯ ฮธฮตแฝธฯ แผฮดฯฮบฮตฮฝ ฮตแผฐฯ ฯแฝฐฯ ฮบฮฑฯฮดฮฏฮฑฯ ฮฑแฝฯแฟถฮฝ ฯฮฟฮนแฟฯฮฑฮน ฯแฝดฮฝ ฮณฮฝฯฮผฮทฮฝ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฯฮฟฮนแฟฯฮฑฮน ฮผฮฏฮฑฮฝ ฮณฮฝฯฮผฮทฮฝ ฮบฮฑแฝถ ฮดฮฟแฟฆฮฝฮฑฮน ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฮฑแฝฯแฟถฮฝ ฯแฟท ฮธฮทฯฮฏแฟณ, แผฯฯฮน ฯฮตฮปฮตฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮฟแผฑ ฮปฯฮณฮฟฮน ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
17.18. ฮบฮฑแฝถ แผก ฮณฯ
ฮฝแฝด แผฃฮฝ ฮตแผถฮดฮตฯ แผฯฯฮนฮฝ แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท แผก แผฯฮฟฯ
ฯฮฑ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ แผฯแฝถ ฯแฟถฮฝ ฮฒฮฑฯฮนฮปฮญฯฮฝ ฯแฟฯ ฮณแฟฯ.
18.2. ฮบฮฑแฝถ แผฮบฯฮฑฮพฮตฮฝ แผฮฝ แผฐฯฯฯ
ฯแพท ฯฯฮฝแฟ ฮปฮญฮณฯฮฝแผฯฮตฯฮตฮฝ, แผฯฮตฯฮตฮฝ ฮฮฑฮฒฯ
ฮปแฝผฮฝ แผก ฮผฮตฮณฮฌฮปฮท,ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟฮบฮฑฯฮฟฮนฮบฮทฯฮฎฯฮนฮฟฮฝ ฮดฮฑฮนฮผฮฟฮฝฮฏฯฮฝฮบฮฑแฝถ ฯฯ
ฮปฮฑฮบแฝด ฯฮฑฮฝฯแฝธฯ ฯฮฝฮตฯฮผฮฑฯฮฟฯ แผฮบฮฑฮธฮฌฯฯฮฟฯ
ฮบฮฑแฝถ ฯฯ
ฮปฮฑฮบแฝด ฯฮฑฮฝฯแฝธฯ แฝฯฮฝฮญฮฟฯ
แผฮบฮฑฮธฮฌฯฯฮฟฯ
ฮบฮฑแฝถ ฮผฮตฮผฮนฯแฝดฮผฮญฮฝฮฟฯ
,
18.4. ฮฮฑแฝถ แผคฮบฮฟฯ
ฯฮฑ แผฮปฮปฮทฮฝ ฯฯฮฝแฝดฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮปฮญฮณฮฟฯ
ฯฮฑฮฝฮฬฮพฮญฮปฮธฮฑฯฮต, แฝ ฮปฮฑฯฯ ฮผฮฟฯ
, แผฮพ ฮฑแฝฯแฟฯ,แผตฮฝฮฑ ฮผแฝด ฯฯ
ฮฝฮบฮฟฮนฮฝฯฮฝฮฎฯฮทฯฮต ฯฮฑแฟฯ แผฮผฮฑฯฯฮฏฮฑฮนฯ ฮฑแฝฯแฟฯ, ฮบฮฑแฝถ แผฮบ ฯแฟถฮฝ ฯฮปฮทฮณแฟถฮฝ ฮฑแฝฯแฟฯ แผตฮฝฮฑ ฮผแฝด ฮปฮฌฮฒฮทฯฮตยท
18.9. ฮบฮฑแฝถ ฮบฮปฮฑฯฯฮฟฯ
ฯฮนฮฝ ฮบฮฑแฝถ ฮบฯฯฮฟฮฝฯฮฑฮน แผฯฬฮฑแฝฯแฝดฮฝฮฟแผฑ ฮฒฮฑฯฮนฮปฮตแฟฯ ฯแฟฯ ฮณแฟฯ ฮฟแผฑ ฮผฮตฯสผ ฮฑแฝฯแฟฯ ฯฮฟฯฮฝฮตฯฯฮฑฮฝฯฮตฯฮบฮฑแฝถ ฯฯฯฮทฮฝฮนฮฌฯฮฑฮฝฯฮตฯ, แฝ
ฯฮฑฮฝ ฮฒฮปฮญฯฯฯฮนฮฝ ฯแฝธฮฝ ฮบฮฑฯฮฝแฝธฮฝ ฯแฟฯ ฯฯ
ฯฯฯฮตฯฯ ฮฑแฝฯแฟฯ, 18.10. แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝ แผฯฯฮทฮบฯฯฮตฯ ฮดฮนแฝฐ ฯแฝธฮฝ ฯฯฮฒฮฟฮฝ ฯฮฟแฟฆ ฮฒฮฑฯฮฑฮฝฮนฯฮผฮฟแฟฆ ฮฑแฝฯแฟฯ, ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท, ฮฮฑฮฒฯ
ฮปแฝผฮฝแผก ฯฯฮปฮนฯ แผก แผฐฯฯฯ
ฯฮฌ,แฝ
ฯฮน ฮผฮนแพท แฝฅฯแพณ แผฆฮปฮธฮตฮฝlt*gt แผก ฮบฯฮฏฯฮนฯ ฯฮฟฯ
. 18.11. ฮบฮฑแฝถฮฟแผฑ แผฮผฯฮฟฯฮฟฮนฯแฟฯ ฮณแฟฯฮบฮปฮฑฮฏฮฟฯ
ฯฮนฮฝ ฮบฮฑแฝถ ฯฮตฮฝฮธฮฟแฟฆฯฮนฮฝแผฯสผ ฮฑแฝฯฮฎฮฝ, แฝ
ฯฮน ฯแฝธฮฝ ฮณฯฮผฮฟฮฝ ฮฑแฝฯแฟถฮฝ ฮฟแฝฮดฮตแฝถฯ แผฮณฮฟฯฮฌฮถฮตฮน ฮฟแฝฮบฮญฯฮน, 18.12. ฮณฯฮผฮฟฮฝ ฯฯฯ
ฯฮฟแฟฆ ฮบฮฑแฝถ แผฯฮณฯฯฮฟฯ
ฮบฮฑแฝถ ฮปฮฏฮธฮฟฯ
ฯฮนฮผฮฏฮฟฯ
ฮบฮฑแฝถฮผฮฑฯฮณฮฑฯฮนฯแฟถฮฝ ฮบฮฑแฝถ ฮฒฯ
ฯฯฮฏฮฝฮฟฯ
ฮบฮฑแฝถ ฯฮฟฯฯฯฯฮฑฯ ฮบฮฑแฝถ ฯฮนฯฮนฮบฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฟฮบฮบฮฏฮฝฮฟฯ
, ฮบฮฑแฝถ ฯแพถฮฝ ฮพฯฮปฮฟฮฝ ฮธฯฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯแพถฮฝ ฯฮบฮตแฟฆฮฟฯ แผฮปฮตฯฮฌฮฝฯฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯแพถฮฝ ฯฮบฮตแฟฆฮฟฯ แผฮบ ฮพฯฮปฮฟฯ
ฯฮนฮผฮนฯฯฮฌฯฮฟฯ
ฮบฮฑแฝถ ฯฮฑฮปฮบฮฟแฟฆ ฮบฮฑแฝถ ฯฮนฮดฮฎฯฮฟฯ
ฮบฮฑแฝถ ฮผฮฑฯฮผฮฌฯฮฟฯ
, 18.13. ฮบฮฑแฝถ ฮบฮนฮฝฮฝฮฌฮผฯฮผฮฟฮฝ ฮบฮฑแฝถ แผฮผฯฮผฮฟฮฝ ฮบฮฑแฝถ ฮธฯ
ฮผฮนฮฌฮผฮฑฯฮฑ ฮบฮฑแฝถ ฮผฯฯฮฟฮฝ ฮบฮฑแฝถ ฮปฮฏฮฒฮฑฮฝฮฟฮฝ ฮบฮฑแฝถ ฮฟแผถฮฝฮฟฮฝ ฮบฮฑแฝถ แผฮปฮฑฮนฮฟฮฝ ฮบฮฑแฝถ ฯฮตฮผฮฏฮดฮฑฮปฮนฮฝ ฮบฮฑแฝถ ฯแฟฯฮฟฮฝ ฮบฮฑแฝถ ฮบฯฮฎฮฝฮท ฮบฮฑแฝถ ฯฯฯฮฒฮฑฯฮฑ, ฮบฮฑแฝถ แผตฯฯฯฮฝ ฮบฮฑแฝถ แฟฅฮตฮดแฟถฮฝ ฮบฮฑแฝถ ฯฯฮผฮฌฯฯฮฝ, ฮบฮฑแฝถฯฯ
ฯฮฑฯ แผฮฝฮธฯฯฯฯฮฝ. 18.14. ฮบฮฑแฝถ แผก แฝฯฯฯฮฑ ฯฮฟฯ
ฯแฟฯ แผฯฮนฮธฯ
ฮผฮฏฮฑฯ ฯแฟฯ ฯฯ
ฯแฟฯ แผฯแฟฮปฮธฮตฮฝ แผฯแฝธ ฯฮฟแฟฆ, ฮบฮฑแฝถ ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮปฮนฯฮฑฯแฝฐ ฮบฮฑแฝถ ฯแฝฐ ฮปฮฑฮผฯฯแฝฐ แผฯฯฮปฮตฯฮฟ แผฯแฝธ ฯฮฟแฟฆ, ฮบฮฑแฝถ ฮฟแฝฮบฮญฯฮน ฮฟแฝ ฮผแฝด ฮฑแฝฯแฝฐ ฮตแฝฯฮฎฯฮฟฯ
ฯฮนฮฝ. 18.15. ฮฟแผฑ แผฮผฯฮฟฯฮฟฮนฯฮฟฯฯฯฮฝ, ฮฟแผฑ ฯฮปฮฟฯ
ฯฮฎฯฮฑฮฝฯฮตฯ แผฯสผ ฮฑแฝฯแฟฯ, แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝ ฯฯฮฎฯฮฟฮฝฯฮฑฮน ฮดฮนแฝฐ ฯแฝธฮฝ ฯฯฮฒฮฟฮฝ ฯฮฟแฟฆ ฮฒฮฑฯฮฑฮฝฮนฯฮผฮฟแฟฆ ฮฑแฝฯแฟฯฮบฮปฮฑฮฏฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฯฮตฮฝฮธฮฟแฟฆฮฝฯฮตฯ, 18.16. ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท, แผก ฯฮตฯฮนฮฒฮตฮฒฮปฮทฮผฮญฮฝฮท ฮฒฯฯฯฮนฮฝฮฟฮฝ ฮบฮฑแฝถ ฯฮฟฯฯฯ
ฯฮฟแฟฆฮฝ ฮบฮฑแฝถ ฮบฯฮบฮบฮนฮฝฮฟฮฝ, ฮบฮฑแฝถ ฮบฮตฯฯฯ
ฯฯฮผฮญฮฝฮท แผฮฝ ฯฯฯ
ฯฮฏแฟณ ฮบฮฑแฝถ ฮปฮฏฮธแฟณ ฯฮนฮผฮฏแฟณ ฮบฮฑแฝถ ฮผฮฑฯฮณฮฑฯฮฏฯแฟ, แฝ
ฯฮน ฮผฮนแพท แฝฅฯแพณ แผ ฯฮทฮผฯฮธฮท แฝ ฯฮฟฯฮฟแฟฆฯฮฟฯ ฯฮปฮฟแฟฆฯฮฟฯ. 18.17. ฮบฮฑแฝถ ฯแพถฯฮบฯ
ฮฒฮตฯฮฝฮฎฯฮทฯฮบฮฑแฝถ ฯแพถฯ แฝ แผฯแฝถ ฯฯฯฮฟฮฝ ฯฮปฮญฯฮฝ,ฮบฮฑแฝถ ฮฝฮฑแฟฆฯฮฑฮน ฮบฮฑแฝถ แฝ
ฯฮฟฮน ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝแผฯฮณฮฌฮถฮฟฮฝฯฮฑฮน, แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝแผฯฯฮทฯฮฑฮฝ 18.18. ฮบฮฑแฝถ แผฮบฯฮฑฮพฮฑฮฝ ฮฒฮปฮญฯฮฟฮฝฯฮตฯ ฯแฝธฮฝ ฮบฮฑฯฮฝแฝธฮฝ ฯแฟฯ ฯฯ
ฯฯฯฮตฯฯ ฮฑแฝฯแฟฯ ฮปฮญฮณฮฟฮฝฯฮตฯฮคฮฏฯ แฝฮผฮฟฮฏฮฑฯแฟ ฯฯฮปฮตฮน ฯแฟ ฮผฮตฮณฮฌฮปแฟ; 18.19. ฮบฮฑแฝถ แผฮฒฮฑฮปฮฟฮฝ ฯฮฟแฟฆฮฝ แผฯแฝถ ฯแฝฐฯ ฮบฮตฯฮฑฮปแฝฐฯ ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ แผฮบฯฮฑฮพฮฑฮฝ ฮบฮปฮฑฮฏฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฯฮตฮฝฮธฮฟแฟฆฮฝฯฮตฯ, ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท, แผฮฝ แพแผฯฮปฮฟฯฯฮทฯฮฑฮฝ ฯฮฌฮฝฯฮตฯฮฟแผฑ แผฯฮฟฮฝฯฮตฯฯแฝฐ ฯฮปฮฟแฟฮฑ แผฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ แผฮบ ฯแฟฯ ฯฮนฮผฮนฯฯฮทฯฮฟฯฮฑแฝฯแฟฯ, แฝ
ฯฮน ฮผฮนแพท แฝฅฯแพณแผ ฯฮทฮผฯฮธฮท.
18.20. ฮแฝฯฯฮฑฮฏฮฝฮฟฯ
แผฯสผ ฮฑแฝฯแฟ,ฮฟแฝฯฮฑฮฝฮญ,ฮบฮฑแฝถ ฮฟแผฑ แผ
ฮณฮนฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ แผฯฯฯฯฮฟฮปฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฯฯฮฟฯแฟฯฮฑฮน,แฝ
ฯฮน แผฮบฯฮนฮฝฮตฮฝแฝ ฮธฮตแฝธฯ ฯแฝธ ฮบฯฮฏฮผฮฑ แฝฮผแฟถฮฝ แผฮพ ฮฑแฝฯแฟฯ.
19.2. แฝ
ฯฮน แผฮปฮทฮธฮนฮฝฮฑแฝถ ฮบฮฑแฝถ ฮดฮฏฮบฮฑฮนฮฑฮน ฮฑแผฑ ฮบฯฮฏฯฮตฮนฯ ฮฑแฝฯฮฟแฟฆยท แฝ
ฯฮน แผฮบฯฮนฮฝฮตฮฝ ฯแฝดฮฝ ฯฯฯฮฝฮทฮฝ ฯแฝดฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ แผฅฯฮนฯ แผฯฮธฮตฮนฯฮตฮฝ ฯแฝดฮฝ ฮณแฟฮฝ แผฮฝ ฯแฟ ฯฮฟฯฮฝฮตฮฏแพณ ฮฑแฝฯแฟฯ, ฮบฮฑแฝถ แผฮพฮตฮดฮฏฮบฮทฯฮตฮฝ ฯแฝธ ฮฑแผทฮผฮฑ ฯแฟถฮฝ ฮดฮฟฯ
ฮปฯฮฝ ฮฑแฝฯฮฟแฟฆ แผฮบ ฯฮตฮนฯแฝธฯ ฮฑแฝฯแฟฯ. ฮบฮฑแฝถ ฮดฮตฯฯฮตฯฮฟฮฝ ฮตแผดฯฮทฮบฮฑฮฝ แผฮปฮปฮทฮปฮฟฯ
ฮนฮฌยท
19.7. ฯฮฑฮฏฯฯฮผฮตฮฝ ฮบฮฑแฝถ แผฮณฮฑฮปฮปฮนแฟถฮผฮตฮฝ, ฮบฮฑแฝถ ฮดฯฯฮฟฮผฮตฮฝ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯแฟท, แฝ
ฯฮน แผฆฮปฮธฮตฮฝ แฝ ฮณฮฌฮผฮฟฯ ฯฮฟแฟฆ แผฯฮฝฮฏฮฟฯ
, ฮบฮฑแฝถ แผก ฮณฯ
ฮฝแฝด ฮฑแฝฯฮฟแฟฆ แผกฯฮฟฮฏฮผฮฑฯฮตฮฝ แผฮฑฯ
ฯฮฎฮฝ, 19.8. ฮบฮฑแฝถ แผฮดฯฮธฮท ฮฑแฝฯแฟ แผตฮฝฮฑ ฯฮตฯฮนฮฒฮฌฮปฮทฯฮฑฮน ฮฒฯฯฯฮนฮฝฮฟฮฝ ฮปฮฑฮผฯฯแฝธฮฝ ฮบฮฑฮธฮฑฯฯฮฝ, ฯแฝธ ฮณแฝฐฯ ฮฒฯฯฯฮนฮฝฮฟฮฝ ฯแฝฐ ฮดฮนฮบฮฑฮนฯฮผฮฑฯฮฑ ฯแฟถฮฝ แผฮณฮฏฯฮฝ แผฯฯฮฏฮฝ. 19.9. ฮฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮน ฮฯฮฌฯฮฟฮฝ ฮฮฑฮบฮฌฯฮนฮฟฮน ฮฟแผฑ ฮตแผฐฯ ฯแฝธ ฮดฮตแฟฯฮฝฮฟฮฝ ฯฮฟแฟฆ ฮณฮฌฮผฮฟฯ
ฯฮฟแฟฆ แผฯฮฝฮฏฮฟฯ
ฮบฮตฮบฮปฮทฮผฮญฮฝฮฟฮน. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮผฮฟฮน ฮแฝฯฮฟฮน ฮฟแฟ ฮปฯฮณฮฟฮน แผฮปฮทฮธฮนฮฝฮฟแฝถ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮตแผฐฯฮฏฮฝ.
21.2. ฮบฮฑแฝถฯแฝดฮฝ ฯฯฮปฮนฮฝ ฯแฝดฮฝ แผฮณฮฏฮฑฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผฮบฮฑฮนฮฝแฝดฮฝ ฮตแผถฮดฮฟฮฝ ฮบฮฑฯฮฑฮฒฮฑฮฏฮฝฮฟฯ
ฯฮฑฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ แผฯแฝธ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผกฯฮฟฮนฮผฮฑฯฮผฮญฮฝฮทฮฝแฝกฯ ฮฝฯฮผฯฮทฮฝ ฮบฮตฮบฮฟฯฮผฮทฮผฮญฮฝฮทฮฝฯแฟท แผฮฝฮดฯแฝถ ฮฑแฝฯแฟฯ.' '. 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 |
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21. New Testament, Galatians, 4.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Babylon โข Babylon, symbolism of
Found in books: Lynskey (2021) 239; O, Daly (2020) 58
4.24. แผ
ฯฮนฮฝฮฌ แผฯฯฮนฮฝ แผฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝฯฮฑฮน ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผฯแฝธ แฝฯฮฟฯ
ฯ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ ฮดฮฟฯ
ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯฮฑ, แผฅฯฮนฯ แผฯฯแฝถฮฝ แผฮณฮฑฯ,''. None | 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. ''. None |
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22. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Babylon โข Zeus, Belus of Babylon
Found in books: Ekroth (2013) 95; Mikalson (2003) 220
21.2. ฮบฯ
ฯฯฮธฮญฮฝฯฯฮฝ ฮดแฝฒ ฯฮฟฯฯฯฮฝ ฮฟแผฑ ฮ ฮปฮฑฯฮฑฮนฮตแฟฯ แฝฯฮตฮดฮญฮพฮฑฮฝฯฮฟ ฯฮฟแฟฯ ฯฮตฯฮฟแฟฆฯฮน ฮบฮฑแฝถ ฮบฮตฮนฮผฮญฮฝฮฟฮนฯ ฮฑแฝฯฯฮธฮน ฯแฟถฮฝ แผฮปฮปฮฎฮฝฯฮฝ แผฮฝฮฑฮณฮฏฮถฮตฮนฮฝ ฮบฮฑฮธสผ แผฮบฮฑฯฯฮฟฮฝ แผฮฝฮนฮฑฯ
ฯฯฮฝ. ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟ ฮผฮญฯฯฮน ฮฝแฟฆฮฝ ฮดฯแฟถฯฮน ฯฯฮฝฮดฮต ฯฯฮฝฮดฮต Hercher and Blass with F a S: ฯฮฟแฟฆฯฮฟฮฝ . ฯแฝธฮฝ ฯฯฯฯฮฟฮฝยท ฯฮฟแฟฆ ฮฮฑฮนฮผฮฑฮบฯฮทฯฮนแฟถฮฝฮฟฯ ฮผฮทฮฝฯฯ, แฝ
ฯ แผฯฯฮน ฯฮฑฯแฝฐ ฮฮฟฮนฯฯฮฟแฟฯ แผฮปฮฑฮปฮบฮฟฮผฮญฮฝฮนฮฟฯ, ฯแฟ แผฮบฯแฟ แผฯแฝถ ฮดฮญฮบฮฑ ฯฮญฮผฯฮฟฯ
ฯฮน ฯฮฟฮผฯฮฎฮฝ, แผงฯ ฯฯฮฟฮทฮณฮตแฟฯฮฑฮน ฮผแฝฒฮฝ แผ
ฮผสผ แผกฮผฮญฯแพณ ฯฮฑฮปฯฮนฮณฮบฯแฝดฯ แผฮณฮบฮตฮปฮตฯ
ฯฮผฮตฮฝฮฟฯ ฯแฝธ ฯฮฟฮปฮตฮผฮนฮบฯฮฝ, แผฯฮฟฮฝฯฮฑฮน ฮดสผ แผ
ฮผฮฑฮพฮฑฮน ฮผฯ
ฯฯฮฏฮฝฮทฯ ฮผฮตฯฯฮฑแฝถ ฮบฮฑแฝถ ฯฯฮตฯฮฑฮฝฯฮผฮฌฯฯฮฝ ฮบฮฑแฝถ ฮผฮญฮปฮฑฯ ฯฮฑแฟฆฯฮฟฯ ฮบฮฑแฝถ ฯฮฟแฝฐฯ ฮฟแผดฮฝฮฟฯ
ฮบฮฑแฝถ ฮณฮฌฮปฮฑฮบฯฮฟฯ แผฮฝ แผฮผฯฮฟฯฮตแฟฆฯฮนฮฝ แผฮปฮฑฮฏฮฟฯ
ฯฮต ฮบฮฑแฝถ ฮผฯฯฮฟฯ
ฮบฯฯฯฯฮฟแฝบฯ ฮฝฮตฮฑฮฝฮฏฯฮบฮฟฮน ฮบฮฟฮผฮฏฮถฮฟฮฝฯฮตฯ แผฮปฮตฯฮธฮตฯฮฟฮนยท ฮดฮฟฯฮปแฟณ ฮณแฝฐฯ ฮฟแฝฮดฮตฮฝแฝธฯ แผฮพฮตฯฯฮน ฯแฟถฮฝ ฯฮตฯแฝถ ฯแฝดฮฝ ฮดฮนฮฑฮบฮฟฮฝฮฏฮฑฮฝ แผฮบฮตฮฏฮฝฮทฮฝ ฯฯฮฟฯฮฌฯฮฑฯฮธฮฑฮน ฮดฮนแฝฐ ฯแฝธ ฯฮฟแฝบฯ แผฮฝฮดฯฮฑฯ แผฯฮฟฮธฮฑฮฝฮตแฟฮฝ แฝฯแฝฒฯ แผฮปฮตฯ
ฮธฮตฯฮฏฮฑฯยท''. None | 21.2. ''. None |
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23. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Babylon
Found in books: Augoustakis (2014) 332, 333; Verhagen (2022) 332, 333
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24. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Babylon
Found in books: Konig and Wiater (2022) 183; Kรถnig and Wiater (2022) 183
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25. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Diogenes of Babylon
Found in books: Graver (2007) 228; Inwood and Warren (2020) 49; Long (2006) 239
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26. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Azriel (R.), Babylon โข Babylon
Found in books: Fishbane (2003) 316; Waldner et al (2016) 170
74b. ืืจ ืืืืจืื ืืืชืืื ืืจืืฉ ืืืขื ืืฉืืืื ืืืืืื ืืฉืื ืืืงื ืืืื ืื ืืช ื ืคืง ืืช ืงืื ืืืจ ืื ืืื ืืืช ืืื ืืืื ืงืจืืืืชื ืืืืืชืื ืืจ"ื ืื ืืืกื ืืขืชืืื ืืฉืืื ืชืืืชื ืื ืืฆืืืงื ืืขืืื ืืืชื,ืจื ืืืืื ืืื ืืื ืืฉืชืขื ืืืื ื ืืื ืืื ืืืืื ื ืืกืคืื ืชื ืืืืื ื ืืืื ืืื ืืื ืืืื ืืืืจ ืื ืชื ืื ื ื ืืืช ืืจ ืืืืจืื ืืืชืืื ืืชื ืชื ืื ื ืงื ืืขื ืืืืืข ืื ืืกืคืื ืชื ืืชื ืคืืฉืงื ืฆื ืคืกืงืื ืืจืืฉืื ืืชืืคืืื ืืื ืืืื ืืื ืืชื ืชื ืื ื ืืืจืื ืฉืงืืื ืืชืืื ืืื ืืืื ืืืจ ืืชื ืงื ืืขื ืืืขื ืืกืคืื ืชื ืืืจ ืืชื ืฆืืคืจื ืคืกืงืื ืืจืืฉืื ืฉืงืืื ืืืืื ืืื ืืื ืฉืืืื ืืกืคืื ืชื ืืื ืื ื ืฆืืคืจื ืืืืื ืืืื ืืืชืืื ืื ืขืืืืื ืฉืงืืื ืืคืจืื ืืื ืืืื,ืชื ื ืจืื ื ืืขืฉื ืืจืื ืืืืขืืจ ืืจืื ืืืืฉืข ืฉืืื ืืืื ืืกืคืื ื ืืืื ืจ"ื ืืฉื ืืจ\' ืืืืฉืข ื ืขืืจ ื ืืืขืืข ืจ\' ืืืืฉืข ืื ื ืขืจ ืจ"ื ืืืจ ืื ืื ืื ืืืืฉืข ืืคื ื ืื ื ืืืขืืขืช ืืืจ ืื ืืืืจ ืืืื ืจืืืชื ืืื ืืืจ ืื ืฉืื ืขืื ืื ืฉื ืืืืชื ืจืืืช ืืืชืื (ืืืื ืื, ื) ืขืื ืื ืืขืคืขืคื ืฉืืจ,ืืืจ ืจื ืืฉื ืืืจ ืื ืืื ื ืืจ ื ืชื ืืืื ื ืืื ืืื ืงื ืืืืื ื ืืืืืจื ืืืืื ืืืื ืืืฉืจื ืืืื ืคืชืื ื ืื ืงืจืื ื ืืื ืื ื ืืขืฉืื ืืืืืืชืื ื ืฆืืื ืืื ืืืื ืืืืื ื ืื ืืืจื ืืืชืจ ืชืจืืกืจ ืืจืื ืฉืชื ืืืื ืื ืืื ืื ืืืืจื ืืืื ืงื ืืืืฉื ืื ืืชืื ืืงืืื ืืืืืืจ ืืืจ ืื ืืืื ืขืืฉืื ืกืืชืจื ืืื ืื ืื ืืืืจื ืืจืืชืื ืืื,(ืืจืืฉืืช ื, ืื) ืืืืจื ืืืืื ืืช ืืชื ืื ืื ืืืืืืื ืืื ืชืจืืืื ืืจืืืื ืืืื ืจ\' ืืืื ื ืืืจ ืื ืืืืชื ื ืืฉ ืืจืื ืืืืืชื ื ืืฉ ืขืงืืชืื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืืืื ืืืื ืืคืงืื ื\' ืืืจืื ืืงืฉื ืืื\':,(ืกืืื ืื ืฉืขื ืืจืื): ืืืจ ืจื ืืืืื ืืืจ ืจื ืื ืื ืฉืืจื ืืงื"ื ืืขืืืื ืืืจ ืื ืงืื ืืจืื ืืฃ ืืืืชื ื ืืฉ ืืจืื ืืืืืชื ื ืืฉ ืขืงืืชืื ืืืจ ืื ืงืื ืืจืื ืืืืืื ื ืืงืงืื ืื ืืื ืืืจืืืื ืื ืืขืืื ืืืื ืื ืขืฉื ืืงื"ื ืกืืจืก ืืช ืืืืจ ืืืจื ืื ืงืื ืืืืื ืืฆืืืงืื ืืขืชืื ืืื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืืืจื ืืช ืืชื ืื ืืฉืจ ืืื,ืืืฃ ืืืืืช ืืืจืจื ืืืฃ ืืืจ ืื ืงืื ืืจืื ืืืืืื ื ืืงืงืื ืื ืืื ืืืจืืืื ืื ืืขืืื ืืืื ืื ืขืฉื ืืงื"ื ืกืืจืก ืืืืจ ืืฆืื ื ืื ืงืื ืืฉืืจื ืืฆืืืงืื ืืขืชืื ืืื ืฉื ืืืจ (ืืืื ื, ืื) ืื ื ื ื ืืื ืืืชื ืื ืื ืืืจ ืืืื ื ืืฉืจืืจื ืืื ื ืื ื ืงืื,ืืชื ื ืื ืืืกืจืกืื ืืืืจ ืืืืฆื ื ื ืื ืงืื ืืืื ืคืจืืฆื ืืืืขืืื ืืืคืื ืืืืขืืช ืืืื ื ืงืื ืืืืื ืืขืื ืืืืขืืช ืืืื ืืืื ืืืชืื (ืชืืืื ืงื, ืื) ืืืืชื ืื ืืฆืจืช ืืฉืืง ืื ืืืื ื ืงืื ืืื ืืืจื ืืจืขื ืืื ื ืื ืืืืืื ืื ืงืื ืืืืจื ืืืืื ืืขืื ืืฉืจื ืืืืื ืื ืืขืื,ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืฉืขื ืฉืืืงืฉ ืืงื"ื ืืืจืืืช ืืช ืืขืืื ืืืจ ืื ืืฉืจ ืฉื ืื ืคืชื ืคืื ืืืืข ืื ืืืืืช ืฉืืขืืื ืืืจ ืืคื ืื ืจืืฉ"ืข ืื ืฉืืขืืื ืืฉืื ืืื ืืขื ืื ืืืจืื ืฉื ืืืจ (ืืืื ืื, ืื) ืืืื ืจืืข ืืื ืืืชืืื ืชื ืืืฅ ืจืื,ืืืจ ืจ\' ืืฆืืง ืฉ"ื ืฉืจื ืฉื ืื ืจืื ืฉืื ืืืืืื ืืื ืืืกืื ืืืชื ืืื ืื ืืจืื ืืืืื ืืขืืื ืืจืืื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืื ืืจืขื ืืื ืืฉืืืชื ืืื ืืจ ืงืืฉื ืืื\' ืืืื ืืื ืืืกืื ืื ืชืงืจื ืืื ืืืกืื ืืื ืืฉืจื ืฉื ืื ืืืกืื,ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืจืื ืืืฆื ืืืขืจืช ืคืืืืก ืชื ืื ื ืื ืืื ืืจืื ืืืฆื ืืืขืจืช ืคืืืืก ืืืืื ืืืื ืฉื ืกืืืื ืืืืื ืฉื ืืืจืื ืืืชืืืื ืืืืจื ืืื ืืืืื ืืืชืืืื ืืืืจื ืขื ืฉืืืืข ืืคืื ืฉื ืืืืชื ืฉื ืืืจ (ืืืื ื, ืื) ืืืื ืื ืืืื ืืจืื ืื ืคืืื ืืชืงืืฃ ืื ืจืื ืืจ ืขืืื ืืื ืืืืืืช ืืืจืจื ืืืฃ ืืชืื ืืื ืืืจ ืจืื ืืจ ืขืืื ืืืืชื ืืืืืช ืืืจืจื ืืืฃ ืืืืืืช ืืืื ืฉืืืื ืืจืื ืืคืื ืฉื ืืืืชื,(ืกืืื ืืืื ืืืจืืื ืจืขื) ืื ืืชื ืจื ืืืื ื"ืจ ืืืื ื ืืื ืืืชืื (ืชืืืื ืื, ื) ืื ืืื ืขื ืืืื ืืกืื ืืขื ื ืืจืืช ืืืื ื ื ืืื ืฉืืขื ืืืื ืืืจืืขื ื ืืจืืช ืฉืืงืืคืื ืืช ืืจืฅ ืืฉืจืื ืืืื ืื ืฉืืขื ืืืื ืืื ืฉื ืืืจืื ืืืื ืฉื ืกืืื ืืืื ืฉื ืืืืช ืืืื ืฉื ืืืืชื ืืืื ืฉื ืกืืืื ืืื ืืกืคืืื ืืื ืืืืื ืืืื ืื ืืจืืขื ื ืืจืืช ืืจืื ืืืจืืื ืืงืืจืืืืื ืืคืืื,ืื ืืชื ืจื ืืืื ื"ืจ ืืื ืชื ืขืชืื ืืืจืืื ืืขืฉืืช''. None | 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: โAnd 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: โAnd 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: โIn 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: โAnd 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: โLo now, his strength is in his loinsโ (Job 40:16); this is referring to the male. The continuation of the verse: โAnd 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: โThere 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: โHe 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: โThey 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 โcover 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: โHe 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: โFor 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 |
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27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Azriel (R.), Babylon โข Return from Babylon, Jewish attitude to Persians
Found in books: Bickerman and Tropper (2007) 100; Fishbane (2003) 135
9b. ืฉืฉืื ืืช ืงืื ืืื ืืืื ืืขืื ืขืืืื ืืืชืื ืืืืื ืฉืืืื,ืืืืื ืงืืฉืื ืืืชืื (ืฉืืืื ื ื, ืื) ืื ืืืจื ืืงืืืจืื ืืช ืืืื ืืื ื ืขืจ ืืืื ืืืืจ ืืืืฉ ืืืืื ืชื ื ืืฉืจ ืืฆืืืช ืืืื ืืื ืืงื ืืื ืืฉืจ ืืืืฉื ืื ืื ืื ืืืืืจ ืืืื ืืืืฉ ืงืืจ ืืงืืืจืื ืืืื ืืืื ืืงื ืื ืืืฉืจ ืชืืื ื ืคืฉื ืืืืจ ืื ืื ืขืชื ืชืชื ืืื ืื ืืงืืชื ืืืืงื ืืชืื ืืืืช ืื ืขืจืื ืืืืื ืืื ืืช ืคื ื ื\' ืื ื ืืฆื ืืื ืฉืื ืืช ืื ืืช ื\',ืืงืืฉ ืจืืฉืื ืืคื ื ืื ืืจื ืืคื ื ื\' ืืืจืื ืฉืืื ืื ืข"ื ืืืืื ืขืจืืืช ืืฉืคืืืืช ืืืื ืข"ื ืืืชืื (ืืฉืขืืื ืื, ื) ืื ืงืฆืจ ืืืฆืข ืืืฉืชืจืข,ืืื ืงืฆืจ ืืืฆืข ืืืฉืชืจืข ื"ืจ ืืื ืชื ืงืฆืจ ืืฆืข ืื ืืืฉืชืจืจ ืขืืื ืฉื ื ืจืขืื ืืืื,(ืืฉืขืืื ืื, ื) ืืืืกืื ืฆืจื ืืืชืื ืก ื"ืจ ืฉืืืื ืืจ ื ืืื ื ืื ืืื ืจืื ืืื ืชื ืืืื ืงืจื ืืื ืืืจ ืืื ืืืชืื ืืื (ืชืืืื ืื, ื) ืืื ืก ืื ื ืื ืืื ื ืขืฉืืช ืื ืืกืื ืฆืจื,ืืืื ืขืจืืืช ืืืชืื (ืืฉืขืืื ื, ืื) ืืืืืจ ื\' ืืขื ืื ืืืื ืื ืืช ืฆืืื ืืชืืื ื ื ืืืืืช ืืจืื ืืืฉืงืจืืช ืขืื ืื ืืืื ืืืคืืฃ ืชืืื ื ืืืจืืืืื ืชืขืืกื ื ืืขื ืื ืืืื ืื ืืช ืฆืืื ืฉืืื ืืืืืืช ืืจืืื ืืฆื ืงืฆืจื ืืชืืื ื ื ืืืืืช ืืจืื ืฉืืื ืืืืืืช ืืงืืื ืืงืืคื ืืืฉืงืจืืช ืขืื ืื ืืืื ืืืืื ืืืืื ืขืื ืืื ืืืื ืืืคืืฃ ืชืืื ื ืฉืืื ืืืืืืช ืขืงื ืืฆื ืืืื ืืืจืืืืื ืชืขืืกื ื ื"ืจ ืืฆืืง ืฉืืื ืืืืืืช ืืืจ ืืืคืจืกืืื ืืื ืืืืช ืืื ืขืืืื ืืืฉืืืืขืืช ืืฆื ืืืืจื ืืฉืจืื ืืืขืืืช ืืืชืืืืช ืขืืืื ืืืื ืืกืื ืืื ืืฆื"ืจ ืืืจืก ืืืขืืก,ืฉืคืืืืช ืืืื ืืืชืื (ืืืืื ื ืื, ืื) ืืื ืื ื ืงื ืฉืคื ืื ืฉื ืืจืื ืืื ืขื ืืฉืจ ืืื ืืช ืืจืืฉืื ืคื ืืคื,ืืื ืืงืืฉ ืฉื ื ืฉืืื ืขืืกืงืื ืืชืืจื ืืืืฆืืช ืืืืืืืช ืืกืืื ืืคื ื ืื ืืจื ืืคื ื ืฉืืืชื ืื ืฉื ืืช ืื ื ืืืืื ืฉืฉืงืืื ืฉื ืืช ืื ื ืื ืื ืฉืืฉ ืขืืืจืืช ืข"ื ืืืื ืขืจืืืช ืืฉืคืืืืช ืืืื,ืจืฉืขืื ืืื ืืื ืฉืชืื ืืืืื ื ืืืงื"ื ืืชืื ืืืงืืฉ ืจืืฉืื ืืืชืื (ืืืื ื, ืื) ืจืืฉืื ืืฉืืื ืืฉืคืืื ืืืื ืื ืืืืืจ ืืืจื ืื ืืืืื ืืืกืฃ ืืงืกืืื ืืขื ื\' ืืฉืขื ื ืืืืจ ืืื ื\' ืืงืจืื ื ืื ืชืืื ืขืืื ื ืจืขื ืืคืืื ืืืื ืขืืืื ืืงื"ื ื\' ืืืจืืช ืื ืื ื\' ืขืืืจืืช ืฉืืืื ืฉื ืืืจ (ืืืื ื, ืื) ืืื ืืืืืื ืฆืืื ืฉืื ืชืืจืฉ ืืืจืืฉืืื ืขืืื ืชืืื ืืืจ ืืืืช ืืืืืช ืืขืจ,ืืืืงืืฉ ืจืืฉืื ืื ืืื ืืื ืฉื ืืช ืื ื ืืืืชืื (ืืืืงืื ืื, ืื) ืืืืจื ืื ืืจื ืืื ืืช ืขืื ืืื ืกืคืืง ืื ืืจื ืื"ืจ (ืืืืขืืจ) ืืื ืื ื ืืื ืฉืืืืืื ืืฉืืชืื ืื ืขื ืื ืืืืงืจืื ืื ืืช ืื ืืืจืืืช ืฉืืืฉืื ื,ืืืื ืื ืฉืืื ืืฉืจืื ืืืื ืืืชืื (ืืืืงืื ืื, ืื) ืืขืง ืืืืื ืื ืืื ืื ืืื ืืืชื ืืขืื ืืชื ืื ืืขืง ืืืืื ืื ืืื ืืืื ืืื ืชืืืื ืืืืจ ืืื ืืื ื ืฉืืื ืืฉืจืื,ืจ\' ืืืื ื ืืจ"ื ืืืืจื ืชืจืืืืืื ืจืืฉืื ืื ืฉื ืชืืื ืขืื ื ื ืชืืื ืงืฆื ืืืจืื ืื ืฉืื ื ืชืืื ืขืื ื ืื ื ืชืืื ืงืฆื,ืืืจ ืจืื ืืืื ื ืืืื ืฆืคืืจื ื ืฉื ืจืืฉืื ืื ืืืจืืกื ืฉื ืืืจืื ืื ื"ื ืจืืฉ ืืงืืฉ ืืืจืื ืืืจืื ืื ืขืืืคื ืืฃ ืขื ืื ืืืืื ืฉืขืืื ืืืืืืช ืงื ืขืกืงื ืืชืืจื ืืืจ ืืื ืืืจื ืชืืืื ืฉืืืจื ืืจืืฉืื ืื ืืื ืืืจื ืืืืจืื ืื,ืฉืืื ืืช ืจืื ืืืขืืจ ืจืืฉืื ืื ืืืืืื ืื ืืืจืื ืื ืืืืืื ืืืจ ืืื ืชื ื ืขืื ืืื ืืืืจื ืืืื ืืืืจื ืืืจ ืืื ืขืืืืื ืืืจื,ืจืืฉ ืืงืืฉ ืืื ืกืื ืืืจืื ื ืืชื ืจืื ืืจ ืืจ ืื ื ืืื ืืื ืืื ื"ื ืืืื ืกื ืื ื ืืื ืืืชืื (ืฉืืจ ืืฉืืจืื ื, ื) ืื ืืืื ืืื ื ืื ื ืขืืื ืืืจืช ืืกืฃ ืืื ืืืช ืืื ื ืฆืืจ ืขืืื ืืื ืืจื ืื ืขืฉืืชื ืขืฆืืื ืืืืื ืืขืืืชื ืืืืื ืืืื ืขืืจื ื ืืฉืืชื ืืืกืฃ ืฉืืื ืจืงื ืฉืืื ืื ืขืืฉืื ืฉืขืืืชื ืืืืชืืช ื ืืฉืืชื ืืืจื ืฉืืจืงื ืฉืืื ืื,ืืื ืืจื ืืืจ ืขืืื ืกืกืืืืจ ืืื ืกืกืืืืจ ืืืจ ืจืื ืืื ืืช ืงืื ืืืชื ืื ืืฉืืชื ื ืืืืื ืืืืจืื ืื ืืื ืืืจืื ืืืืืื ื ืกืชืืงื ืจืื ืืงืืฉ ืืืฉืจืื ืืขืืืื ืืื ืืฉืชืืฉืื ืืืช ืงืื,ืืจืืฉ ืืงืืฉ ืื ืืฉืชืขื ืืืื ืจืื ืืจ ืืจ ืื ื ืืื ืจืื (ืืืืขืืจ) ืืืจื ืืืจืขื ืืืฉืจืื ืืื ืืื ืืื ืืฉืชืขื ืจ"ื ืืืืื ืืืื ืืืฉืชืขื ืจ"ื ืืืืื ืืฉืืง ืืืื ืืื ืขืืกืงื ืืื ืกืืื ืืืื ืจืื"ื ืืฉืชืขื,ืืืจ ืจื ืคืคื ืฉืื ืืืจื ืืื ืืืื ืื ืจืืฉ ืืงืืฉ ืืื ืืืขืืจื ืื ืจืื ืืจ ืืจ ืื ื ืืื ืืจ"ื ืื ืืชื ืืงืืื ืืจืื ืืืื ื ื"ื ืืื ืืืื ื ืืขืื ื"ื ืกืืืงื ืืืืื ืืืื ืขืืจื ืื ืืื ืฉืจืื ืฉืืื ื ืืืงืืฉ ืฉื ื ืืืชืื (ืืจืืฉืืช ื, ืื) ืืคืช ืืืืื ืืืคืช ืืืฉืื ืืืืื ื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. Eliโs 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, Eliโs sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eliโs sons also sinned in the degradation of consecrated items, as it is written: โBefore the fat was made burned, the priestโs 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 Lordโs offerings with contemptโ (I Samuel 2:15โ17).,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: โThe bed is too short for stretching mehistareโa, and the cover is too narrow for gatheringโ (Isaiah 28:20).,What is the meaning of: โThe bed is too short for stretching?โ Rabbi Yonatan said: This bed is too short for two counterparts reโim to dominate mehistarer. Mehistareโa is a contraction of mehistarer reโim. 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: โHe 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: โThe 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 teโakasna 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 keโeres bikhos.,With regard to bloodshed it is written: โMoreover, 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: โHer 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: โTherefore, 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? Isnโt it written: โCry 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: โCry and wail, son of man, for this will befall my peopleโ; and it was taught in a baraita: โCry 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: โThis 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: โIf 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 Zeโiri, 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: โGod will enlarge Japheth, and dwell in the tents of Shemโ (Genesis 9:27).''. None |
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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: โข 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 (ฮดฮนแฝฑฮปฮตฮบฯฮฟฯ) 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 ฮธแฝฑฮปฮฑฯฯฮฑ but ฮธแฝฑฮปฮฑฯฯฮฑ, and in Ionic day is not แผกฮผแฝณฯฮฑ but แผกฮผแฝณฯฮท.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 ฮฒฮปแฝทฯฯ
ฯฮน, 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, ฯแฝน, ฮฟแผฑ, ฮฑแผฑ, ฯแฝฑ.
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 |
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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: โข Babylon โข Babylon, Babylonians โข 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 |
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30. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: โข Babylon โข Babylon, symbolism of
Found in books: Grove (2021) 129, 131, 132; O, Daly (2020) 69, 70; Tanaseanu-Dรถbler and von Alvensleben (2020) 216
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31. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: โข Babylon โข Babylon, symbolism of
Found in books: O, Daly (2020) 60; Tanaseanu-Dรถbler and von Alvensleben (2020) 216
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32. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: โข Babylon โข Babylon, and theory of Four Empires
Found in books: Goldhill (2022) 413; Van Nuffelen (2012) 51
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